Genesis 9:1-29

Genesis 9:1-29

Genesis 9:1-29

1. And God blessed Noah and his sons, and said unto them, Be fruitful, and multiply, and replenish the earth.

1. Et benedixit Deus Noah, et filiis ejus: et dixit ad eos, Crescite, et multiplicamini, et replete terram.

2. And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, upon all that moveth upon the earth, and upon all the fishes of the sea; into your hand are they delivered.

2. Et timor vester et pavor vester erit super omnem bestiam terrae, et super omne volatile coeli, cum omnibus quae gradiuntur in terra, et omnibus piscibus maris: quia manui vestrae tradita sunt.

3. Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things.

3. Omne reptile quod vivit, vobis erit ad vescendum: sicut virentem herbam dedi vobis omnia.

4. But flesh with the life thereof, which is the blood thereof, shall ye not eat.

4. Veruntamen carnem cum anima ejus, sanguine ejus, non comedetis.

5. And surely your blood of your lives will I require; at the hand of every beast will I require it, and at the hand of man; at the hand of every man’s brother will I require the life of man.

5. Et profecto sanguinem vestrum, qui vobis est in animas, requiram: de manu omnis bestiae requiram illum, et de manu hominis, et de manu viri fratris ejus requiram animam hominis.

6. Whoso sheddeth man’s blood, by man shall his blood be shed: for in the image of God made he man.

6. Qui effuderit sanguinem hominis in homine, sanguis ejus effundetur: quia ad imaginem Dei fecit hominem.

7. And you, be ye fruitful, and multiply; bring forth abundantly in the earth, and multiply therein.

7. Et vos crescite, et multiplicamini, et generate in terra, et multiplicemini in ea.

8. And God spake unto Noah, and to his sons with him, saying,

8. Et dixit Deus ad Noah, et ad filios ejus qui cum eo erant, dicendo,

9. And I, behold, I establish my covenant with you, and with your seed after you;

9. Et ego, ecce ego statuo pactum meum vobiscum, et cum semine vestro post vos.

10. And with every living creature that is with you, of the fowl, of the cattle, and of every beast of the earth with you; from all that go out of the ark, to every beast of the earth.

10. Et cum omni anima vivente quae est vobiscum, tam cum volatili quam cum animali, et omni bestia terrae vobiscum, ab omnibus quae egressa sunt ex arca: cum omni, inquam, bestia terrae.

11. And I will establish my covenant with you; neither shall all flesh be cut off any more by the waters of a flood; neither shall there any more be a flood to destroy the earth.

11. Et statuam pactum meum vobiscum, et non excidetur omnis caro ultra ab aquis diluvii, et non erit ultra diluvium, ut disperdat terram.

12. And God said, This is the token of the covenant which I make between me and you and every living creature that is with you, for perpetual generations:

12. Et dixit Deus, Hoc est signum foederis quod ego do inter me et bos, et omnem animan viventem quae est vobiscum in generationes saeculi:

13. I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth.

13. Arcum meum ponam in nube, et erit in signum foederis inter me et terram.

14. And it shall come to pass, when I bring a cloud over the earth, that the bow shall be seen in the cloud:

14. Et erit, quum obnubilavero nubem super terram, tunc apparebit arcus in nube.

15. And I will remember my covenant, which is between me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh.

15. Et recordabor foederis mei quod est inter me et vos, et omnem animam viventem cum omni carne: et non erit ultra aqua ad diluvium, ut disperdat omnem carnem.

16. And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth.

16. Et erit arcus in nube, et videbo illum, ut recorder pacti perpetui inter Deum et omnem animam viventem cum omni carne quae est super terram.

17. And God said unto Noah, This is the token of the covenant, which I have established between me and all flesh that is upon the earth.

17. Et dixit Deus ad Noah, Hoc est signum foederis quod statui inter me et omnem carnem quae est super terram.

18. And the sons of Noah, that went forth of the ark, were Shem, and Ham, and Japheth: and Ham is the father of Canaan.

18. Erant autem filii Noah qui egressi sunt de arca, Sem, Cham, et Jepheth: et Cham est pater Chenaan.

19. These are the three sons of Noah: and of them was the whole earth overspread.

19. Tres isti, filii Noah: et ab istis dispersa est universa terra.

20. And Noah began to be an husbandman, and he planted a vineyard:

20. Coepit vero Noah colere terram, et plantavit vineam.

21. And he drank of the wine, and was drunken; and he was uncovered within his tent.

21. Et bibit de vino et inebriatus est, et discooperuit se in medio tabernaculi sui.

22. And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without.

22. Et vidit Cham pater Chenaan turpitudinem patris sui, et nuntiavit duobus fratribus suis in platea.

23. And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father’s nakedness.

23. Et tulerunt Sem et Jepheth vestimentum, et posuerunt super humerum ambo ipse: et euntes retrorsum, operuerunt turpitudinem patris sui: et facies eorum erant retrorsum, et turpitudinem patris sui non viderunt.

24. And Noah awoke from his wine, and knew what his younger son had done unto him.

24. Expergefactus autem Noah a vino suo, cognovit quod fecerat sibi filius suus minor.

25. And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren.

25. Et dixit, Maledictus Chenaan, servus servorum erit fratribus suis.

26. And he said, Blessed be the LORD God of Shem; and Canaan shall be his servant.

26. Et dixit, Benedictus Jehova Deus Sem, et sit Chenaan servus eis.

27. God shall enlarge Japheth, and he shall dwell in the tents of Shem; and Canaan shall be his servant.

27. Dilatet Deus Jepheth, et habitet in tabernaculis Sem: et sit Chenaan servus eis.

28. And Noah lived after the flood three hundred and fifty years.

28. Et vixit Noah post diluvium trecentos annos et quinquaginta annos.

29. And all the days of Noah were nine hundred and fifty years: and he died.

29. Fuerunt autem omnes dies Noah nongenti anni et quinquaginta: et mortuus est.

1. And God blessed Noah. We hence infer with what great fear Noah had been dejected, because God, so often and at such length, proceeds to encourage him. For when Moses here says, that God blessed Noah and his sons, he does not simply mean that the favor of fruitfulness was restored to them; but that, at the same time, the design of God concerning the new restitution of the world was revealed unto them. For to the blessing itself is added the voice of God by which he addresses them. We know that brute animals produce offspring in no other way than by the blessing of God; but Moses here commemorates a privilege which belongs only to men. Therefore, lest those four men and their wives, seized with trepidation, should doubt for what purpose they had been delivered, the Lord prescribes to them their future condition of life: namely, that they shall raise up mankind from death to life. Thus he not only renews the world by the same word by which he before created it; but he directs his word to men, in order that they may recover the lawful use of marriage, may know that the care of producing offspring is pleasing to Himself, and may have confidence that a progeny shall spring from them which shall diffuse itself through all regions of the earth, so as to render it again inhabited; although it had been laid waste and made a desert. Yet he did not permit promiscuous intercourse, but sanctioned anew that law of marriage which he had before ordained. And although the blessing of God is, in some way, extended to illicit connections, so that offspring is thence produced, yet this is an impure fruitfulness; that which is lawful flows only from the expressly declared benediction of God.

2. And the fear of you. This also has chiefly respect to the restoration of the world, in order that the sovereignty over the rest of animals might remain with men. And although after the fall of man, the beasts were endued with new ferocity, yet some remains of that dominion over them, which God had conferred on him in the beginning, were still left. He now also promises that the same dominion shall continue. We see indeed that wild beasts rush violently upon men, and rend and tear many of them in pieces; and if God did not wonderfully restrain their fierceness, the human race would be utterly destroyed. Therefore, what we have said respecting the inclemency of the air, and the irregularity of the seasons, is also here applicable. Savage beasts indeed prevail and rage against men in various ways, and no wonder; for since we perversely exalt ourselves against God, why should not the beasts rise up against us? Nevertheless, the providence of God is a secret bridle to restrain their violence. For, whence does it arise that serpents spare us, unless because he represses their virulence? Whence is it that tigers, elephants, lions, bears, wolves, and other wild beasts without number, do not rend, tear, and devour everything human, except that they are withheld by this subjection, as by a barrier? Therefore, it ought to be referred to the special protection and guardianship of God, that we remain in safety. For, were it otherwise, what could we expect; since they seem as if born for our destruction, and burn with the furious desire to injure us? Moreover, the bridle with which the Lord restrains the cruelty of wild beasts, to prevent them falling upon men, is a certain fear and dread which God has implanted in them, to the end that they might reverence the presence of men. Daniel especially declares this respecting kings; namely, that they are possessed of dominion, because the Lord has put the fear and the dread of them both on men and beasts. But as the first use of fear is to defend the society of mankind; so, according to the measure in which God has given to men a general authority over the beasts, there exists in the greatest and the least of men, I know not what hidden mark, which does not suffer the cruelty of wild beasts, by its violence to prevail. Another advantage, however and one more widely extended, is here noted; namely, that men may render animals subservient to their own convenience, and may apply them to various uses, according to their wishes and their necessities. Therefore, the fact that oxen become accustomed to bear the yoke; that the wildness of horses is so subdued as to cause them to carry a rider; that they receive the pack-saddle to bear burdens; that cows give milk, and suffer themselves to be milked; that sheep are mute under the hand of the shearer; all these facts are the result of this dominion, which, although greatly diminished, is nevertheless not entirely abolished.

3. Every moving thing that liveth shall be meat for you. The Lord proceeds further, and grants animals for food to men, that they may eat their flesh. And because Moses now first relates that this right was given to men, nearly all commentators infer, that it was not lawful for man to eat flesh before the deluge, but that the natural fruits of the earth were his only food. But the argument is not sufficiently firm. For I hold to this principle; that God here does not bestow on men more than he had previously given, but only restores what had been taken away, that they might again enter on the possession of those good things from which they had been excluded. For since they had before offered sacrifices to God, and were also permitted to kill wild beasts, from the hides and skins of which, they might make for themselves garments and tents, I do not see what obligation should prevent them from the eating of flesh. But since it is of little consequence what opinion is held, I affirm nothing on the subject. This ought justly to be deemed by us of greater importance, that to eat the flesh of animals is granted to us by the kindness of God; that we do not seize upon what our appetite desires, as robbers do, nor yet tyrannically shed the innocent blood of cattle; but that we only take what is offered to us by the hand of the Lord. We have heard what Paul says, that we are at liberty to eat what we please, only we do it with the assurance of conscience, but that he who imagines anything to be unclean, to him it is unclean, (Romans 14:14.) And whence has this happened to man, that he should eat whatever food he pleased before God, with a tranquil mind, and not with unbridled license, except from his knowing, that it has been divinely delivered into his hand by the right of donation? Wherefore, (the same Paul being witness,) the word of God sanctifies the creatures, that we may purely and lawfully feed on them, (1 Timothy 4:5.) Let the adage be utterly rejected which says, ‘that no one can feed and refresh his body with a morsel of bread, without, at the same time, defiling his soul.’ Therefore it is not to be doubted, that the Lord designed to confirm our faith, when he expressly declares by Moses, that he gave to man the free use of flesh, so that we might not eat it with a doubtful and trembling conscience. At the same time, however, he invites us to thanksgiving. On this account also, Paul adds “prayer” to the “word,” in defining the method of sanctification in the passage recently cited.

Note 286. The question which Calvin here dismisses as one of little importance has, in modern controversy, assumed a very different position; and most commentators have come to a decision, the reverse of that to which he inclines. His arguments appears chargeable with the want of firmness, which he imputes to others. The inference that the flesh of sacrifices was eaten, since otherwise it must have been wasted, is of no force, if we suppose the first sacrifices to have been all holocausts, or whole burnt offering unto the Lord. The garments or tents referred to as made from the skins of animals were, in all probability, those of the very animals which were thus sacrificed; so that there is no reason hence to conclude, that flesh was eaten before the deluge. But let the reader refer to Magee on the Atonement, Dissertation, No.li2 — Ed.

And now we must firmly retain the liberty given us by the Lord, which he designed to be recorded as on public tables. For, by this word, he addresses all the posterity of Noah, and renders this gift common to all ages. And why is this done, but that the faithful may boldly assert their right to that which, they know, has proceeded from God as its Author? For it is an insupportable tyranny, when God, the Creator of all things, has laid open to us the earth and the air, in order that we may thence take food as from his storehouse, for these to be shut up from us by mortal man, who is not able to create even a snail or a fly. I do not speak of external prohibition; but I assert, that atrocious injury is done to God, when we give such license to men as to allow them to pronounce that unlawful which God designs to be lawful, and to bind consciences which the word of God sets free, with their fictitious laws. The fact that God prohibited his ancient people from the use of unclean animals, seeing that exception was but temporary, is here passed over by Moses.

Note 287. By external prohibition, is probably meant such as might be enjoined by the magistrate during a time of scarcity, or for any purely civil purpose. — Ed.

4. But flesh with the life thereof, which is the blood thereof Some thus explain this passages ‘Ye may not eat a member cut off from a living animal,’ which is too trifling. However, since there is no copulative conjunction between the two words, blood and life, I do not doubt that Moses, speaking of the life, added the word blood exegetically, as if he would say, that flesh is in some sense devoured with its life, when it is eaten imbued with its own blood. Wherefore, the life and the blood are not put for different things, but for the same; not because blood is in itself the life, but inasmuch as the vital spirits chiefly reside in the blood, it is, as far as our feeling is concerned, a token which represents life. And this is expressly declared, in order that men may have the greater horror of eating blood For if it be a savage and barbarous thing to devour lives, or to swallow down living flesh, men betray their brutality by eating blood. Moreover, the tendency of this prohibition is by no means obscure, namely, that God intends to accustom men to gentleness, by abstinence from the blood of animals; but, if they should become unrestrained, and daring in eating wild animals they would at length not be sparing of even human blood. Yet we must remember, that this restriction was part of the old law. Wherefore, what Tertullian relates, that in his time it was unlawful among Christians to taste the blood of cattle, savours of superstition. For the apostles, in commanding the Gentiles to observe this rite, for a short time, did not intend to inject a scruple into their consciences, but only to prevent the liberty which was otherwise sacred, from proving an occasion of offense to the ignorant and the weak.

Note 288. This is apparent in the English version, where the words, “which is,” are added in Italics, showing that in the judgment of the translators, the word following was explanatory of that which preceded. — Ed.

Note 289. “Partem fuisse veteris paedagogiae.”

5. And surely your blood of your lives will I require. In these words the Lord more explicitly declares that he does not forbid the use of blood out of regard to animals themselves, but because he accounts the life of men precious: and because the sole end of his law is, to promote the exercise of common humanity between them. I therefore think that Jerome, in rendering the particle אך (ach,) for, has done better than they who read it as an adversative disjunctive; ‘otherwise your blood will I require;’ yet literally it may best be thus translated, ‘And truly your blood.’ The whole context is (in my opinion) to be thus read, ‘And truly your blood, which is in your lives, or which is as your lives, that is which vivifies and quickens you, as it respects your body, will I require: from the hand of all animals will require it; from the hand of man, from the hand, I say, of man, his brother, will I require the life of man.’ The distinction by which the Jews constitute four kinds of homicide is frivolous; for I have explained the simple and genuine sense, namely, that God so highly estimates our life, that he will not suffer murder to go unavenged. And he inculcates this in so many words, in order that he may render the cruelty of those the more detestable, who lay violent hands upon their neighbors. And it is no common proof of God’s love towards us, that he undertakes the defense of our lives, and declares that he will be the avenger of our death. In saying that he will exact punishment from animals for the violated life of men, he gives us this as an example. For if, on behalf of man, he is angry with brute creatures who are hurried by a blind impulse to feed upon him; what, do we suppose, will become of the man who, unjustly, cruelly, and contrary to the sense of nature, falls upon his brother?

Note 290. Thus agreeing with the English version.

6. Whoso sheddeth man’s blood The clause in man which is here added, has the force of amplification. Some expound it, ‘Before witnesses.’ Others refer it to what follows, namely, ‘that by man his blood should be shed.’ But all these interpretations are forced. What I have said must be remembered, that this language rather expresses the atrociousness of the crime; because whosoever kills a man, draws down upon himself the blood and life of his brother. On the whole, they are deceived (in my judgment) who think that a political law, for the punishment of homicides, is here simply intended. Truly I do not deny that the punishment which the laws ordain, and which the judges execute, are founded on this divine sentence; but I say the words are more comprehensive. It is written,

Note 291. “Qui effuderit sanguinem hominis in homine.” He who shall have shed the blood of man in man.

Note 292. This is the interpretation of the English version.

‘Men of blood shall not live out half their days,’
(Psalm 55:23.)

And we see some die in highways, some in stews, and many in wars. Therefore, however magistrates may connive at the crime, God sends executioners from other quarters, who shall render unto sanguinary men their reward. God so threatens and denounces vengeance against the murderer, that he even arms the magistrate with the sword for the avenging of slaughter, in order that the blood of men may not be shed with impunity.

For in the image of God made he man. For the greater confirmation of the above doctrines God declares, that he is not thus solicitous respecting human life rashly, and for no purpose. Men are indeed unworthy of God’s care, if respect be had only to themselves. but since they bear the image of God engraven on them, He deems himself violated in their person. Thus, although they have nothing of their own by which they obtain the favor of God, he looks upon his own gifts in them, and is thereby excited to love and to care for them. This doctrine, however is to be carefully observed that no one can be injurious to his brother without wounding God himself. Were this doctrine deeply fixed in our minds, we should be much more reluctant than we are to inflict injuries. Should any one object, that this divine image has been obliterated, the solution is easy; first, there yet exists some remnant of it, so that man is possessed of no small dignity; and, secondly, the Celestial Creator himself, however corrupted man may be, still keeps in view the end of his original creation; and according to his example, we ought to consider for what end he created men, and what excellence he has bestowed upon them above the rest of living beings.

7. And you, be ye fruitful and multiply. He again turns his discourse to Noah and his sons, exhorting them to the propagation of offspring: as if he would say, ‘You see that I am intent upon cherishing and preserving mankind, do you therefore also attend to it.’ At the same time, in commending to them the preservation of seed, he deters them from murder, and from unjust acts of violence. Yet his chief end was that to which I have before alluded, that he might encourage their dejected minds. For in these words is contained not a bare precept, but also a promise.