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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Chapter Outline
God blesses Noah, and grants flesh for (1–3)
food. Blood, and murder forbidden. (4–7)
God's covenant by the rainbow. (8–17)
Noah plants a vineyard, is drunken and (18–23)
mocked by Ham. Noah curses Canaan, blesses Shem, (24–29)
prays for Japheth, His death.

Both the world and the church were now again reduced to a family, the family of Noah, of the affairs of which this chapter gives us an account, of which we are the more concerned to take cognizance because from this family we are all descendants. Here is, I. The covenant of providence settled with Noah and his sons, ver. 1-11. In this covenant, 1. God promises them to take care of their lives, so that, (1.) They should replenish the earth, ver. 1, 7. (2.) They should be safe from the insults of the brute-creatures, which should stand in awe of them, ver. 2. (3.) They should be allowed to eat flesh for the support of their lives; only they must not eat blood, ver. 3, 4. (4.) The world should never be drowned again, ver. 8-11. 2. God requires of them to take care of one another's lives, and of their own, ver. 5, 6. II. The seal of that covenant, namely, the rainbow, ver. 12-17. III. A particular passage of story concerning Noah and his sons, which occasioned some prophecies that related to after-times, 1. Noah's sin and shame, ver. 20, 21. 2. Ham's impudence and impiety, ver. 22. 3. The pious modesty of Shem and Japheth, ver. 23. 4. The curse of Canaan, and the blessing of Shem and Japheth, ver. 21-27. IV. The age and death of Noah, ver. 28, 29.
Adam Clarke: Commentary on the Bible - 1831
God blesses Noah and his sons, Gen 9:1. The brute creation to be subject to them through fear, Gen 9:2. The first grant of animal food, Gen 9:3. Eating of blood forbidden, Gen 9:4. Cruelty to animals forbidden, Gen 9:5. A man-slayer to forfeit his life, Gen 9:6. The covenant of God established between him and Noah and the whole brute creation, Gen 9:8-11. The rainbow given as the sign and pledge of this covenant, Gen 9:12-17. The three sons of Noah people the whole earth, Gen 9:18, Gen 9:19. Noah plants a vineyard, drinks of the wine, is intoxicated, and lies exposed in his tent, Gen 9:20, Gen 9:21. The reprehensible conduct of Ham, Gen 9:22. The laudable carriage of Shem and Japheth, Gen 9:23. Noah prophetically declares the servitude of the posterity of Ham, Gen 9:24, Gen 9:25; and the dignity and increase of Shem and Japheth, Gen 9:26, Gen 9:27. The age and death of Noah, Gen 9:28, Gen 9:29.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Gen 9:1, God blesses Noah and his sons, and grants them flesh for food; Gen 9:4, Blood and murder are forbidden; Gen 9:8, God's covenant, of which the rainbow was constituted a pledge; Gen 9:18, Noah's family replenish the world; Gen 9:20, Noah plants a vineyard; Gen 9:21, Is drunken, and mocked by his son; Gen 9:25, Curses Canaan; Gen 9:26, Blesses Shem; Gen 9:27, Prays for Japheth, and dies.
John Gill
INTRODUCTION TO GENESIS 9
In this chapter we have an account of God's blessing Noah and his sons, being just come out of the ark, with a renewal of the blessing of propagating their species, and replenishing the earth, the dominion over the creatures, and a freedom from the fear of them; with liberty to eat flesh, only it must not be eaten with blood; with a providential care and preservation of their lives from men and beasts, by making a law that that man or beast should die that shed man's blood, Gen 9:1 and after repeating the blessing of procreation, Gen 9:7 mention is made of a covenant God made with Noah, his sons, and all the creatures, that he would drown the world no more, the token of which should be the rainbow in the cloud, Gen 9:8 the names of the sons of Noah are observed, by whom the earth was repeopled, Gen 9:18 and seem to be observed for the sake of an event after recorded; Noah having planted a vineyard, and drank too freely of the wine of it, lay down uncovered in his tent, which Ham seeing, told his two brothers of it, who in a very modest manner covered him, Gen 9:20 of all which Noah being sensible when he awoke, cursed Canaan the son of Ham, and blessed Shem and Japheth, Gen 9:24 and the chapter is concluded with the age and death of Noah, Gen 9:28.
9:19:1: Եւ օրհնեա՛ց Աստուած զՆոյ եւ զորդիս նորա. եւ ասէ ցնոսա. Աճեցէ՛ք եւ բազմացարո՛ւք եւ լցէ՛ք զերկիր եւ տիրեցէ՛ք դմա։
1 Աստուած օրհնելով Նոյին ու նրա որդիներին՝ ասաց նրանց. «Աճեցէ՛ք, բազմացէ՛ք, լցրէ՛ք երկիրն ու տիրեցէ՛ք դրան:
9 Եւ Աստուած օրհնեց Նոյը ու անոր որդիները եւ ըսաւ անոնց. «Աճեցէ՛ք ու շատցէ՛ք ու երկիրը լեցուցէ՛ք
Եւ օրհնեաց Աստուած զՆոյ եւ զորդիս նորա, եւ ասէ ցնոսա. Աճեցէք եւ բազմացարուք եւ լցէք զերկիր [132]եւ տիրեցէք դմա:

9:1: Եւ օրհնեա՛ց Աստուած զՆոյ եւ զորդիս նորա. եւ ասէ ցնոսա. Աճեցէ՛ք եւ բազմացարո՛ւք եւ լցէ՛ք զերկիր եւ տիրեցէ՛ք դմա։
1 Աստուած օրհնելով Նոյին ու նրա որդիներին՝ ասաց նրանց. «Աճեցէ՛ք, բազմացէ՛ք, լցրէ՛ք երկիրն ու տիրեցէ՛ք դրան:
9 Եւ Աստուած օրհնեց Նոյը ու անոր որդիները եւ ըսաւ անոնց. «Աճեցէ՛ք ու շատցէ՛ք ու երկիրը լեցուցէ՛ք
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9:11: И благословил Бог Ноя и сынов его и сказал им: плодитесь и размножайтесь, и наполняйте землю.
9:1 καὶ και and; even ηὐλόγησεν ευλογεω commend; acclaim ὁ ο the θεὸς θεος God τὸν ο the Νωε νωε Nōe; Noe καὶ και and; even τοὺς ο the υἱοὺς υιος son αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him αὐξάνεσθε αυξανω grow; increase καὶ και and; even πληθύνεσθε πληθυνω multiply καὶ και and; even πληρώσατε πληροω fulfill; fill τὴν ο the γῆν γη earth; land καὶ και and; even κατακυριεύσατε κατακυριευω lord it over; master αὐτῆς αυτος he; him
9:1 וַ wa וְ and יְבָ֣רֶךְ yᵊvˈāreḵ ברך bless אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֶת־ ʔeṯ- אֵת [object marker] נֹ֖חַ nˌōₐḥ נֹחַ Noah וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בָּנָ֑יו bānˈāʸw בֵּן son וַ wa וְ and יֹּ֧אמֶר yyˈōmer אמר say לָהֶ֛ם lāhˈem לְ to פְּר֥וּ pᵊrˌû פרה be fertile וּ û וְ and רְב֖וּ rᵊvˌû רבה be many וּ û וְ and מִלְא֥וּ milʔˌû מלא be full אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
9:1. benedixitque Deus Noe et filiis eius et dixit ad eos crescite et multiplicamini et implete terramAnd God blessed Noe and his sons. And he said to them: Increase and multiply, and fill the earth.
1. And God blessed Noah and his sons, and said unto them, Be fruitful, and multiply, and replenish the earth.
9:1. And God blessed Noah and his sons. And he said to them: “Increase, and multiply, and fill the earth.
9:1. And God blessed Noah and his sons, and said unto them, Be fruitful, and multiply, and replenish the earth.
And God blessed Noah and his sons, and said unto them, Be fruitful, and multiply, and replenish the earth:

1: И благословил Бог Ноя и сынов его и сказал им: плодитесь и размножайтесь, и наполняйте землю.
9:1
καὶ και and; even
ηὐλόγησεν ευλογεω commend; acclaim
ο the
θεὸς θεος God
τὸν ο the
Νωε νωε Nōe; Noe
καὶ και and; even
τοὺς ο the
υἱοὺς υιος son
αὐτοῦ αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
αὐξάνεσθε αυξανω grow; increase
καὶ και and; even
πληθύνεσθε πληθυνω multiply
καὶ και and; even
πληρώσατε πληροω fulfill; fill
τὴν ο the
γῆν γη earth; land
καὶ και and; even
κατακυριεύσατε κατακυριευω lord it over; master
αὐτῆς αυτος he; him
9:1
וַ wa וְ and
יְבָ֣רֶךְ yᵊvˈāreḵ ברך bless
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֶת־ ʔeṯ- אֵת [object marker]
נֹ֖חַ nˌōₐḥ נֹחַ Noah
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בָּנָ֑יו bānˈāʸw בֵּן son
וַ wa וְ and
יֹּ֧אמֶר yyˈōmer אמר say
לָהֶ֛ם lāhˈem לְ to
פְּר֥וּ pᵊrˌû פרה be fertile
וּ û וְ and
רְב֖וּ rᵊvˌû רבה be many
וּ û וְ and
מִלְא֥וּ milʔˌû מלא be full
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
9:1. benedixitque Deus Noe et filiis eius et dixit ad eos crescite et multiplicamini et implete terram
And God blessed Noe and his sons. And he said to them: Increase and multiply, and fill the earth.
9:1. And God blessed Noah and his sons. And he said to them: “Increase, and multiply, and fill the earth.
9:1. And God blessed Noah and his sons, and said unto them, Be fruitful, and multiply, and replenish the earth.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Подобно тому, как родоначальник первого мира — Адам, тотчас же по сотворении, получил от Бога особое благословение (1:28–30), и родоначальник второго мира — Ной получает подобное же благословение. Как то, так и это благословение одинаково касается трех пунктов: размножения человека, его власти (обладания) над животными и его питания. Сила этого божественного благословения касалась не одного только праведного Ноя, но и «сынов его», т. е., как наличного, так и будущего его потомства, короче сказать — всего человеческого рода, обновленного теперь и призванного к новой жизни.

«плодитесь и размножайтесь, и наполняйте землю…» Но не добавлено, как некогда Адаму: «и обладайте ею» так как человек через грехопадение утратил эту богоподобную силу или, по крайней мере, сильно умалил и сократил эту богоподобную свою способность. И только второй Адам — Господь наш Иисус Христос, уничтоживший власть греха, снова покорил все под ноги Свои и не оставил ничего Ему непокоренного (1: Кор 15:27; Еф 1:22; Евр 2:8).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1-7: Blessing of Noah and His Sons.B. C. 2348.
1 And God blessed Noah and his sons, and said unto them, Be fruitful, and multiply, and replenish the earth. 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. 3 Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things. 4 But flesh with the life thereof, which is the blood thereof, shall ye not eat. 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. 6 Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made he man. 7 And you, be ye fruitful, and multiply; bring forth abundantly in the earth, and multiply therein.
We read, in the close of the foregoing chapter, the very kind things which God said in his heart, concerning the remnant of mankind which was now left to be the seed of a new world. Now here we have these kind things spoken to them. In general, God blessed Noah and his sons (v. 1), that is, he assured them of his good-will to them and his gracious intentions concerning them. This follows from what he said in his heart. Note, All God's promises of good flow from his purposes of love and the counsels of his own will. See Eph. i. 11; iii. 11. and compare Jer. xxix. 11. I know the thoughts that I think towards you. We read (ch. viii. 20) how Noah blessed God, by his altar and sacrifice. Now here we find God blessing Noah. Note, God will graciously bless (that is, do well for) those who sincerely bless (that is, speak well of) him. Those that are truly thankful for the mercies they have received take the readiest way to have them confirmed and continued to them.
Now here we have the Magna Charta--the great charter of this new kingdom of nature which was now to be erected, and incorporated, the former charter having been forfeited and seized.
I. The grants of this charter are kind and gracious to men. Here is,
1. A grant of lands of vast extent, and a promise of a great increase of men to occupy and enjoy them. The first blessing is here renewed: Be fruitful, and multiply, and replenish the earth (v. 1), and repeated (v. 7), for the race of mankind was, as it were, to begin again. Now, (1.) God sets the whole earth before them, tells them it is all their own, while it remains, to them and their heirs. Note, The earth God has given to the children of men, for a possession and habitation, Ps. cxv. 16. Though it is not a paradise, but a wilderness rather; yet it is better than we deserve. Blessed be God, it is not hell. (2.) He gives them a blessing, by the force and virtue of which mankind should be both multiplied and perpetuated upon earth, so that in a little time all the habitable parts of the earth should be more or less inhabited; and, though one generation should pass away, yet another generation should come, while the world stands, so that the stream of the human race should be supplied with a constant succession, and run parallel with the current of time, till both should be delivered up together into the ocean of eternity. Though death should still reign, and the Lord would still be known by his judgments, yet the earth should never again be dispeopled as now it was, but still replenished, Acts xvii. 24-26.
2. A grant of power over the inferior creatures, v. 2. He grants, (1.) A title to them: Into your hands they are delivered, for your use and benefit. (2.) A dominion over them, without which the title would avail little: The fear of you and the dread of you shall be upon every beast. This revives a former grant (ch. i. 28), only with this difference, that man in innocence ruled by love, fallen man rules by fear. Now this grant remains in force, and thus far we have still the benefit of it, [1.] That those creatures which are any way useful to us are reclaimed, and we use them either for service or food, or both, as they are capable. The horse and ox patiently submit to the bridle and yoke, and the sheep is dumb both before the shearer and before the butcher; for the fear and dread of man are upon them. [2.] Those creatures that are any way hurtful to us are restrained, so that, though now and then man may be hurt by some of them, they do not combine together to rise up in rebellion against man, else God could by these destroy the world as effectually as he did by a deluge; it is one of God's sore judgments, Ezek. xiv. 21. What is it that keeps wolves out of our towns, and lions out of our streets, and confines them to the wilderness, but this fear and dread? Nay, some have been tamed, Jas. iii. 7.
3. A grant of maintenance and subsistence: Every moving thing that liveth shall be meat for you, v. 3. Hitherto, most think, man had been confined to feed only upon the products of the earth, fruits, herbs, and roots, and all sorts of corn and milk; so was the first grant, ch. i. 29. But the flood having perhaps washed away much of the virtue of the earth, and so rendered its fruits less pleasing and less nourishing, God now enlarged the grant, and allowed man to eat flesh, which perhaps man himself never thought of, till now that God directed him to it, nor had any more desire to than a sheep has to suck blood like a wolf. But now man is allowed to feed upon flesh, as freely and safely as upon the green herb. Now here see, (1.) That God is a good master, and provides, not only that we may live, but that we may live comfortably, in his service; not for necessity only, but for delight. (2.) That every creature of God is good, and nothing to be refused, 1 Tim. iv. 4. Afterwards some meats that were proper enough for food were prohibited by the ceremonial law; but from the beginning, it seems, it was not so, and therefore is not so under the gospel.
II. The precepts and provisos of this character are no less kind and gracious, and instances of God's good-will to man. The Jewish doctors speak so often of the seven precepts of Noah, or of the sons of Noah, which they say were to be observed by all nations, that it may not be amiss to set them down. The first against the worship of idols. The second against blasphemy, and requiring to bless the name of God. The third against murder. The fourth against incest and all uncleanness. The fifth against theft and rapine. The sixth requiring the administration of justice. The seventh against eating of flesh with the life. These the Jews required the observance of from the proselytes of the gate. But the precepts here given all concern the life of man.
1. Man must not prejudice his own life by eating that food which is unwholesome and prejudicial to his health (v. 4): "Flesh with the life thereof, which is the blood thereof (that is, raw flesh), shall you not eat, as the beasts of prey do." It was necessary to add this limitation to the grant of liberty to eat flesh, lest, instead of nourishing their bodies by it, they should destroy them. God would hereby show, (1.) That though they were lords of the creatures, yet they were subjects to the Creator, and under the restraints of his law. (2.) That they must not be greedy and hasty in taking their food, but stay the preparing of it; not like Saul's soldiers (1 Sam. xiv. 32), nor riotous eaters of flesh, Prov. xxiii. 20. (3.) That they must not be barbarous and cruel to the inferior creatures. They must be lords, but not tyrants; they might kill them for their profit, but not torment them for their pleasure, nor tear away the member of a creature while it was yet alive, and eat that. (4.) That during the continuance of the law of sacrifices, in which the blood made atonement for the soul (Lev. xvii. 11), signifying that the life of the sacrifice was accepted for the life of the sinner, blood must not be looked upon as a common thing, but must be poured out before the Lord (2 Sam. xxiii. 16), either upon his altar or upon his earth. But, now that the great and true sacrifice has been offered, the obligation of the law ceases with the reason of it.
2. Man must not take away his own life: Your blood of your lives will I require, v. 5. Our lives are not so our own as that we may quit them at our own pleasure, but they are God's and we must resign them at his pleasure; if we in any way hasten our own deaths, we are accountable to God for it.
3. The beasts must not be suffered to hurt the life of man: At the hand of every beast will I require it. To show how tender God was of the life of man, though he had lately made such destruction of lives, he will have the beast put to death that kills a man. This was confirmed by the law of Moses (Exod. xxi. 28), and I think it would not be unsafe to observe it still. Thus God showed his hatred of the sin of murder, that men might hate it the more, and not only punish, but prevent it. And see Job v. 23.
4. Wilful murderers must be put to death. This is the sin which is here designed to be restrained by the terror of punishment (1.) God will punish murderers: At the hand of every man's brother will I require the life of man, that is, "I will avenge the blood of the murdered upon the murderer." 2 Chron. xxiv. 22. When God requires the life of a man at the hand of him that took it away unjustly, the murderer cannot render that, and therefore must render his own in lieu of it, which is the only way left of making restitution. Note, The righteous God will certainly make inquisition for blood, though men cannot or do not. One time or other, in this world or in the next, he will both discover concealed murders, which are hidden from man's eye, and punish avowed and justified murders, which are too great for man's hand. (2.) The magistrate must punish murderers (v. 6): Whoso sheddeth man's blood, whether upon a sudden provocation or having premeditated it (for rash anger is heart-murder as well as malice prepense, Matt. v. 21, 22), by man shall his blood be shed, that is, by the magistrate, or whoever is appointed or allowed to be the avenger of blood. There are those who are ministers of God for this purpose, to be a protection to the innocent, by being a terror to the malicious and evildoers, and they must not bear the sword in vain, Rom. xiii. 4. Before the flood, as it should seem by the story of Cain, God took the punishment of murder into his own hands; but now he committed this judgment to men, to masters of families at first, and afterwards to the heads of countries, who ought to be faithful to the trust reposed in them. Note, Wilful murder ought always to be punished with death. It is a sin which the Lord would not pardon in a prince (2 Kings xxiv. 3, 4), and which therefore a prince should not pardon in a subject. To this law there is a reason annexed: For in the image of God made he man at first. Man is a creature dear to his Creator, and therefore ought to be so to us. God put honour upon him, let not us then put contempt upon him. Such remains of God's image are still even upon fallen man as that he who unjustly kills a man defaces the image of God and does dishonour to him. When God allowed men to kill their beasts, yet he forbade them to kill their slaves; for these are of a much more noble and excellent nature, not only God's creatures, but his image, Jam. iii. 9. All men have something of the image of God upon them; but magistrates have, besides, the image of his power, and the saints the image of his holiness, and therefore those who shed the blood of princes or saints incur a double guilt.
Adam Clarke: Commentary on the Bible - 1831
9:1: God blessed Noah - Even the increase of families, which appears to depend on merely natural means, and sometimes fortuitous circumstances, is all of God. It is by his power and wisdom that the human being is formed, and it is by his providence alone that man is supported and preserved.
Albert Barnes: Notes on the Bible - 1834
9:1: - The Blessing of Noah
2. מורא mô rā', "fear, Rev_erence, awful deed." חת chat, "dread, breaking of the courage."
Noah is saved from the deluge. His life is twice given to him by God. He had found grace in the sight of the Lord, and now he and his family have been graciously accepted when they approached the Lord with burnt-offerings. In him, therefore, the race of man is to be begun anew. Accordingly, as at the beginning, the Lord proceeds to bless him. First. The grant of increase is the same as at first, but expressed in ampler terms. Second. Dominion over the other animals is renewed. But some reluctance on their part to yield obedience is intimated. "The fear and dread of you." These terms give token of a master whose power is dreaded, rather than of a superior whose friendly protection is sought. "Into your hand are they given." They are placed entirely at the disposal of man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:1: blessed: Gen 9:7, Gen 1:22, Gen 1:28, Gen 2:3, Gen 8:17, Gen 24:60; Psa 112:1, Psa 128:3, Psa 128:4; Isa 51:2
Be: Gen 9:7, Gen 9:19, Gen 1:28, Gen 8:17, Gen 10:32
Carl Friedrich Keil and Franz Delitzsch
9:1
These divine purposes of peace, which were communicated to Noah while sacrificing, were solemnly confirmed by the renewal of the blessing pronounced at the creation and the establishment of a covenant through a visible sign, which would be a pledge for all time that there should never be a flood again. In the words by which the first blessing was transferred to Noah and his sons (Gen 9:2), the supremacy granted to man over the animal world was expressed still more forcibly than in Gen 1:26 and Gen 1:28; because, inasmuch as sin with its consequences had loosened the bond of voluntary subjection on the part of the animals to the will of man-man, on the one hand, having lost the power of the spirit over nature, and nature, on the other hand, having become estranged from man, or rather having rebelled against him, through the curse pronounced upon the earth-henceforth it was only by force that he could rule over it, by that "fear and dread" which God instilled into the animal creation. Whilst the animals were thus placed in the hand (power) of man, permission was also given to him to slaughter them for food, the eating of the blood being the only thing forbidden.
Geneva 1599
9:1 And God (a) blessed Noah and his sons, and said unto them, Be fruitful, and multiply, and replenish the earth.
(a) God increased them with fruit, and declared to them his counsel as concerning the replenishing of the earth.
John Gill
9:1 And God blessed Noah and his sons,.... With temporal blessings, not spiritual ones; for though some of them were blessed with such, yet not all, particularly Ham:
and said unto them, be fruitful and multiply, and replenish the earth; depopulated by the flood: this is a renewal of the blessing on Adam, a power and faculty of propagating his species, which was as necessary now as then, since there were so few of the human race left in the world; and the renewal of this grant was the rather necessary, if, as has been observed, Noah and his sons were restrained from cohabiting with their wives while in the ark: but though these words are not an express command for the propagation of their species, yet more than a bare permission, at least they are a direction and instruction to it, and even carry in them a promise of fruitfulness, that they should multiply and increase, which was very needful at this time.
John Wesley
9:1 And God blessed Noah and his sons - He assured them of his good - will to them, and his gracious intentions concerning them. The first blessing is here renewed, Be fruitful, and multiply, and replenish the earth, and repeated, Gen 9:7; for the race of mankind was as it were to begin again. By virtue of this blessing mankind was to be both multiplied and perpetuated upon earth; so that in a little time all the habitable parts of the earth should be more or less inhabited; and tho' one generation should pass away, yet another generation should come, so that the stream of the human race should be supplied with a constant succession, and run parallel with the current of time, 'till both be swallowed up in the ocean of eternity.
Robert Jamieson, A. R. Fausset and David Brown
9:1 COVENANT. (Gen 9:1-7)
And God blessed Noah--Here is republished the law of nature that was announced to Adam, consisting as it originally did of several parts.
Be fruitful, &c.--The first part relates to the transmission of life, the original blessing being reannounced in the very same words in which it had been promised at first [Gen 1:28].
9:29:2: Եւ ա՛հ եւ երկիւղ ձեր եղիցի ՚ի վերայ ամենայն գազանաց երկրի. եւ ՚ի վերայ ամենայն թռչնոց երկնից, եւ ՚ի վերայ ամենայն զեռնոց երկրի, եւ ՚ի վերայ ամենայն ձկանց ծովու. զորս ընդ ձեռա՛մբ ձերով ետու։
2 Ձեր ահն ու երկիւղը թող լինի երկրի բոլոր գազանների, երկնքի բոլոր թռչունների, երկրի բոլոր զեռունների եւ ծովի բոլոր ձկների վրայ, որ ենթարկել եմ ձեզ:
2 Եւ ձեր վախը ու երկիւղը երկրի բոլոր գազաններուն վրայ ու երկնքի բոլոր թռչուններուն վրայ թող ըլլայ։ Անոնք երկրի բոլոր շարժողներուն հետ ու ծովու բոլոր ձուկերուն հետ ձեր ձեռքը տրուած են։
Եւ ահ եւ երկեւղ ձեր եղիցի ի վերայ ամենայն գազանաց երկրի, եւ ի վերայ ամենայն թռչնոց երկնից, եւ ի վերայ ամենայն զեռնոց երկրի, եւ ի վերայ ամենայն ձկանց ծովու, զորս ընդ ձեռամբ ձերով ետու:

9:2: Եւ ա՛հ եւ երկիւղ ձեր եղիցի ՚ի վերայ ամենայն գազանաց երկրի. եւ ՚ի վերայ ամենայն թռչնոց երկնից, եւ ՚ի վերայ ամենայն զեռնոց երկրի, եւ ՚ի վերայ ամենայն ձկանց ծովու. զորս ընդ ձեռա՛մբ ձերով ետու։
2 Ձեր ահն ու երկիւղը թող լինի երկրի բոլոր գազանների, երկնքի բոլոր թռչունների, երկրի բոլոր զեռունների եւ ծովի բոլոր ձկների վրայ, որ ենթարկել եմ ձեզ:
2 Եւ ձեր վախը ու երկիւղը երկրի բոլոր գազաններուն վրայ ու երկնքի բոլոր թռչուններուն վրայ թող ըլլայ։ Անոնք երկրի բոլոր շարժողներուն հետ ու ծովու բոլոր ձուկերուն հետ ձեր ձեռքը տրուած են։
zohrab-1805▾ eastern-1994▾ western am▾
9:22: да страшатся и да трепещут вас все звери земные, и все птицы небесные, все, что движется на земле, и все рыбы морские: в ваши руки отданы они;
9:2 καὶ και and; even ὁ ο the τρόμος τρομος trembling ὑμῶν υμων your καὶ και and; even ὁ ο the φόβος φοβος fear; awe ἔσται ειμι be ἐπὶ επι in; on πᾶσιν πας all; every τοῖς ο the θηρίοις θηριον beast τῆς ο the γῆς γη earth; land καὶ και and; even ἐπὶ επι in; on πάντα πας all; every τὰ ο the ὄρνεα ορνεον fowl τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even ἐπὶ επι in; on πάντα πας all; every τὰ ο the κινούμενα κινεω stir; shake ἐπὶ επι in; on τῆς ο the γῆς γη earth; land καὶ και and; even ἐπὶ επι in; on πάντας πας all; every τοὺς ο the ἰχθύας ιχθυς fish τῆς ο the θαλάσσης θαλασσα sea ὑπὸ υπο under; by χεῖρας χειρ hand ὑμῖν υμιν you δέδωκα διδωμι give; deposit
9:2 וּ û וְ and מֹורַאֲכֶ֤ם môraʔᵃḵˈem מֹורָא fear וְ wᵊ וְ and חִתְּכֶם֙ ḥittᵊḵˌem חַת terror יִֽהְיֶ֔ה yˈihyˈeh היה be עַ֚ל ˈʕal עַל upon כָּל־ kol- כֹּל whole חַיַּ֣ת ḥayyˈaṯ חַיָּה wild animal הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and עַ֖ל ʕˌal עַל upon כָּל־ kol- כֹּל whole עֹ֣וף ʕˈôf עֹוף birds הַ ha הַ the שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens בְּ bᵊ בְּ in כֹל֩ ḵˌōl כֹּל whole אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] תִּרְמֹ֧שׂ tirmˈōś רמשׂ creep הָֽ hˈā הַ the אֲדָמָ֛ה ʔᵃḏāmˈā אֲדָמָה soil וּֽ ˈû וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole דְּגֵ֥י dᵊḡˌê דָּג fish הַ ha הַ the יָּ֖ם yyˌom יָם sea בְּ bᵊ בְּ in יֶדְכֶ֥ם yeḏᵊḵˌem יָד hand נִתָּֽנוּ׃ nittˈānû נתן give
9:2. et terror vester ac tremor sit super cuncta animalia terrae et super omnes volucres caeli cum universis quae moventur in terra omnes pisces maris manui vestrae traditi suntAnd let the fear and dread of you be upon all the beasts of the earth, and upon all the fowls of the air, and all that move upon the earth: all the fishes of the sea are delivered into your hand.
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; with all wherewith the ground teemeth, and all the fishes of the sea, into your hand are they delivered.
9:2. And let the fear and trembling of you be upon all the animals of the earth, and upon all the birds of the air, along with all that moves across the earth. All the fish of the sea have been delivered into your hand.
9:2. 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.
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: да страшатся и да трепещут вас все звери земные, и все птицы небесные, все, что движется на земле, и все рыбы морские: в ваши руки отданы они;
9:2
καὶ και and; even
ο the
τρόμος τρομος trembling
ὑμῶν υμων your
καὶ και and; even
ο the
φόβος φοβος fear; awe
ἔσται ειμι be
ἐπὶ επι in; on
πᾶσιν πας all; every
τοῖς ο the
θηρίοις θηριον beast
τῆς ο the
γῆς γη earth; land
καὶ και and; even
ἐπὶ επι in; on
πάντα πας all; every
τὰ ο the
ὄρνεα ορνεον fowl
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
ἐπὶ επι in; on
πάντα πας all; every
τὰ ο the
κινούμενα κινεω stir; shake
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
καὶ και and; even
ἐπὶ επι in; on
πάντας πας all; every
τοὺς ο the
ἰχθύας ιχθυς fish
τῆς ο the
θαλάσσης θαλασσα sea
ὑπὸ υπο under; by
χεῖρας χειρ hand
ὑμῖν υμιν you
δέδωκα διδωμι give; deposit
9:2
וּ û וְ and
מֹורַאֲכֶ֤ם môraʔᵃḵˈem מֹורָא fear
וְ wᵊ וְ and
חִתְּכֶם֙ ḥittᵊḵˌem חַת terror
יִֽהְיֶ֔ה yˈihyˈeh היה be
עַ֚ל ˈʕal עַל upon
כָּל־ kol- כֹּל whole
חַיַּ֣ת ḥayyˈaṯ חַיָּה wild animal
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
עַ֖ל ʕˌal עַל upon
כָּל־ kol- כֹּל whole
עֹ֣וף ʕˈôf עֹוף birds
הַ ha הַ the
שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens
בְּ bᵊ בְּ in
כֹל֩ ḵˌōl כֹּל whole
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
תִּרְמֹ֧שׂ tirmˈōś רמשׂ creep
הָֽ hˈā הַ the
אֲדָמָ֛ה ʔᵃḏāmˈā אֲדָמָה soil
וּֽ ˈû וְ and
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
דְּגֵ֥י dᵊḡˌê דָּג fish
הַ ha הַ the
יָּ֖ם yyˌom יָם sea
בְּ bᵊ בְּ in
יֶדְכֶ֥ם yeḏᵊḵˌem יָד hand
נִתָּֽנוּ׃ nittˈānû נתן give
9:2. et terror vester ac tremor sit super cuncta animalia terrae et super omnes volucres caeli cum universis quae moventur in terra omnes pisces maris manui vestrae traditi sunt
And let the fear and dread of you be upon all the beasts of the earth, and upon all the fowls of the air, and all that move upon the earth: all the fishes of the sea are delivered into your hand.
9:2. And let the fear and trembling of you be upon all the animals of the earth, and upon all the birds of the air, along with all that moves across the earth. All the fish of the sea have been delivered into your hand.
9:2. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: «да страшатся и да трепещут вас все звери земные…» «Сего не было в благословении, данном Адаму: он был владыкою твари, но не страшным. Когда же внутреннее достоинство человека уже не покоряет ему тварей, Бог обуздывает их страхом» (Филарет).
Adam Clarke: Commentary on the Bible - 1831
9:2: The fear of you and the dread, etc. - Prior to the fall, man ruled the inferior animals by love and kindness, for then gentleness and docility were their principal characteristics. After the fall, untractableness, with savage ferocity, prevailed among almost all orders of the brute creation; enmity to man seems particularly to prevail; and had not God in his mercy impressed their minds with the fear and terror of man, so that some submit to his will while others flee from his residence, the human race would long ere this have been totally destroyed by the beasts of the field. Did the horse know his own strength, and the weakness of the miserable wretch who unmercifully rides, drives, whips, goads, and oppresses him, would he not with one stroke of his hoof destroy his tyrant possessor? But while God hides these things from him he impresses his mind with the fear of his owner, so that either by cheerful or sullen submission he is trained up for, and employed in, the most useful and important purposes; and even willingly submits, when tortured for the sport and amusement of his more brutish oppressor. Tigers, wolves, lions, and hyenas, the determinate foes of man, incapable of being tamed or domesticated, flee, through the principle of terror, from the dwelling of man, and thus he is providentially safe. Hence, by fear and by dread man rules every beast of the earth, every fowl of the air, and every fish of the sea. How wise and gracious is this order of the Divine providence! and with what thankfulness should it be considered by every human being!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:2: Gen 1:28, Gen 2:19, Gen 35:5; Lev 26:6, Lev 26:22; Job 5:22, Job 5:23; Psa 8:4-8, Psa 104:20-23; Eze 34:25; Hos 2:18; Jam 3:7
Geneva 1599
9:2 And the (b) 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.
(b) By the virtue of this commandment, beasts do not rage as much against man as they would, yea and many serve his purposes by it.
John Gill
9:2 And the fear or you, and the dread of you, shall be upon every beast of the earth,.... This is a renewal, at least in part, of the grant of dominion to Adam over all the creatures; these obeyed him cheerfully, and from love, but sinning, he in a good measure lost his power over them, they rebelled against him; but now though the charter of power over them is renewed, they do not serve man freely, but are in dread of him, and flee from him; some are more easily brought into subjection to him, and even the fiercest and wildest of them may be tamed by him; and this power over them was the more easily retrieved in all probability by Noah and his sons, from the inhabitation of the creatures with them for so long a time in the ark:
and upon every fowl of the air, and upon all that moveth upon the earth, and upon all the fishes of the sea; as appears by fowls flying away, by beasts and creeping things getting off as fast as they can, and by fishes swimming away at the sight of men:
into your hand are they delivered; as the lords and proprietors of them, for their use and service, and particularly for what follows, see Ps 8:6 where there is an enumeration of the creatures subject to men.
John Wesley
9:2 He grants them power over the inferior creatures. He grants, 1. A title to them; into your hands they are delivered - For your use and benefit. 2. A dominion over them, without which the title would avail little; The fear of you and the dread of you shall be upon every beast - This revives a former grant, Gen 1:28, only with this difference, that man in innocency ruled by love, fallen man rules by fear. And thus far we have still the benefit of it, 1. That those creatures which are any way useful to us are reclaimed, and we use them either for service or food, or both, as they are capable. 2. Those creatures that are any way hurtful to us are restrained; so that tho' now and then man may be hurt by some of them, yet they do not combine together to rise up in rebellion against man.
Robert Jamieson, A. R. Fausset and David Brown
9:2 And the fear of you and the dread of you--The second part re-establishes man's dominion over the inferior animals; it was now founded not as at first in love and kindness, but in terror; this dread of man prevails among all the stronger as well as the weaker members of the animal tribes and keeps away from his haunts all but those employed in his service.
9:39:3: Եւ ամենայն զեռուն որ է կենդանի, ձե՛զ լիցի ՚ի կերակուր. իբրեւ զբանջար խոտոյ ետո՛ւ ձեզ զամենայն։
3 Ամէն մի կենդանի զեռուն թող կերակուր լինի ձեզ, ինչպէս խոտն ու բանջարն եմ տուել:
3 Ամէն շարժուն կենդանի թող ձեզի կերակուր ըլլայ։ Ամէնը ձեզի բանջարի պէս տուի։
Եւ ամենայն զեռուն որ է կենդանի` ձեզ լիցի ի կերակուր. իբրեւ զբանջար խոտոյ ետու ձեզ զամենայն:

9:3: Եւ ամենայն զեռուն որ է կենդանի, ձե՛զ լիցի ՚ի կերակուր. իբրեւ զբանջար խոտոյ ետո՛ւ ձեզ զամենայն։
3 Ամէն մի կենդանի զեռուն թող կերակուր լինի ձեզ, ինչպէս խոտն ու բանջարն եմ տուել:
3 Ամէն շարժուն կենդանի թող ձեզի կերակուր ըլլայ։ Ամէնը ձեզի բանջարի պէս տուի։
zohrab-1805▾ eastern-1994▾ western am▾
9:33: все движущееся, что живет, будет вам в пищу; как зелень травную даю вам все;
9:3 καὶ και and; even πᾶν πας all; every ἑρπετόν ερπετον reptile ὅ ος who; what ἐστιν ειμι be ζῶν ζαω live; alive ὑμῖν υμιν you ἔσται ειμι be εἰς εις into; for βρῶσιν βρωσις meal; eating ὡς ως.1 as; how λάχανα λαχανον vegetable χόρτου χορτος grass; plant δέδωκα διδωμι give; deposit ὑμῖν υμιν you τὰ ο the πάντα πας all; every
9:3 כָּל־ kol- כֹּל whole רֶ֨מֶשׂ֙ rˈemeś רֶמֶשׂ creeping animals אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הוּא־ hû- הוּא he חַ֔י ḥˈay חַי alive לָכֶ֥ם lāḵˌem לְ to יִהְיֶ֖ה yihyˌeh היה be לְ lᵊ לְ to אָכְלָ֑ה ʔoḵlˈā אָכְלָה food כְּ kᵊ כְּ as יֶ֣רֶק yˈereq יֶרֶק greens עֵ֔שֶׂב ʕˈēśev עֵשֶׂב herb נָתַ֥תִּי nāṯˌattî נתן give לָכֶ֖ם lāḵˌem לְ to אֶת־ ʔeṯ- אֵת [object marker] כֹּֽל׃ kˈōl כֹּל whole
9:3. et omne quod movetur et vivit erit vobis in cibum quasi holera virentia tradidi vobis omniaAnd every thing that moveth and liveth shall be meat for you: even as the green herbs have I delivered them all to you:
3. Every moving thing that liveth shall be food for you; as the green herb have I given you all.
9:3. And everything that moves and lives will be food for you. Just as with the edible plants, I have delivered them all to you,
9:3. Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things.
Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things:

3: все движущееся, что живет, будет вам в пищу; как зелень травную даю вам все;
9:3
καὶ και and; even
πᾶν πας all; every
ἑρπετόν ερπετον reptile
ος who; what
ἐστιν ειμι be
ζῶν ζαω live; alive
ὑμῖν υμιν you
ἔσται ειμι be
εἰς εις into; for
βρῶσιν βρωσις meal; eating
ὡς ως.1 as; how
λάχανα λαχανον vegetable
χόρτου χορτος grass; plant
δέδωκα διδωμι give; deposit
ὑμῖν υμιν you
τὰ ο the
πάντα πας all; every
9:3
כָּל־ kol- כֹּל whole
רֶ֨מֶשׂ֙ rˈemeś רֶמֶשׂ creeping animals
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הוּא־ hû- הוּא he
חַ֔י ḥˈay חַי alive
לָכֶ֥ם lāḵˌem לְ to
יִהְיֶ֖ה yihyˌeh היה be
לְ lᵊ לְ to
אָכְלָ֑ה ʔoḵlˈā אָכְלָה food
כְּ kᵊ כְּ as
יֶ֣רֶק yˈereq יֶרֶק greens
עֵ֔שֶׂב ʕˈēśev עֵשֶׂב herb
נָתַ֥תִּי nāṯˌattî נתן give
לָכֶ֖ם lāḵˌem לְ to
אֶת־ ʔeṯ- אֵת [object marker]
כֹּֽל׃ kˈōl כֹּל whole
9:3. et omne quod movetur et vivit erit vobis in cibum quasi holera virentia tradidi vobis omnia
And every thing that moveth and liveth shall be meat for you: even as the green herbs have I delivered them all to you:
9:3. And everything that moves and lives will be food for you. Just as with the edible plants, I have delivered them all to you,
9:3. Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: «все движущееся, что живет, будет вам в пищу…» Это будет уже второй по числу закон о пище (2:16), разрешающий теперь наряду с прежними родами ее — зеленью и полевыми злаками еще и один новый, именно — мясо животных, птиц и рыб, словом все то, что движется и живет. Причину нового разрешения блаженный Феодорит выясняет следующим образом: «Бог, провидев наклонность человека к идолослужению и обоготворению животных, дал плоть сих последних в пищу, дабы познал, сколь неприлично воздавать божеское почтение земным существам, которые можно убивать и съедать».

Запрещение вкушения крови и человекоубийства.
Adam Clarke: Commentary on the Bible - 1831
9:3: Every moving thing - shall be meat - There is no positive evidence that animal food was ever used before the flood. Noah had the first grant of this kind, and it has been continued to all his posterity ever since. It is not likely that this grant would have been now made if some extraordinary alteration had not taken place in the vegetable world, so as to render its productions less nutritive than they were before; and probably such a change in the constitution of man as to render a grosser and higher diet necessary. We may therefore safely infer that the earth was less productive after the flood than it was before, and that the human constitution was greatly impaired by the alterations which had taken place through the whole economy of nature. Morbid debility, induced by an often unfriendly state of the atmosphere, with sore and long-continued labor, would necessarily require a higher nutriment than vegetables could supply. That this was the case appears sufficiently clear from the grant of animal food, which, had it not been indispensably necessary, had not been made. That the constitution of man was then much altered appears in the greatly contracted lives of the postdiluvians; yet from the deluge to the day of Abraham the lives of several of the patriarchs amounted to some hundreds of years; but this was the effect of a peculiar providence, that the new world might be the more speedily repeopled.
Albert Barnes: Notes on the Bible - 1834
9:3
The grant of sustenance is no longer confined to the vegetable, but extended to the animal kinds, with two solemn restrictions. This explains how fully the animals are handed over to the will of man. They were slain for sacrifice from the earliest times. Whether they were used for food before this time we are not informed. But now "every creeper that is alive" is granted for food. "Every creeper" is everything that moves with the body prone to the earth, and therefore in a creeping posture. This seems to describe the inferior animals in contradistinction to man, who walks erect. The phrase "that is alive" seems to exclude animals that have died a natural death from being used as food.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:3: Every: Lev. 11:1-47, Lev 22:8; Deu 12:15, Deu 14:3-21; Act 10:12-15; Ti1 4:3-5
even: Gen 1:29, Gen 1:30; Psa 104:14, Psa 104:15; Rom 14:3, Rom 14:14, Rom 14:17, Rom 14:20; Co1 10:23, Co1 10:25, Co1 10:26, Co1 10:31; Col 2:16, Col 2:21, Col 2:22; Ti1 4:3, Ti1 4:4
Carl Friedrich Keil and Franz Delitzsch
9:3
"Every moving thing that liveth shall be food for you; even as the green of the herb have I given you all (את־כּל = חכּל)." These words do not affirm that man then first began to eat animal food, but only that God then for the first time authorized, or allowed him to do, what probably he had previously done in opposition to His will. "Only flesh in its soul, its blood (דמו in apposition to בּנפשׁו), shall ye not eat;" i.e., flesh in which there is still blood, because the soul of the animal is in the blood. The prohibition applies to the eating of flesh with blood in it, whether of living animals, as is the barbarous custom in Abyssinia, or of slaughtered animals from which the blood has not been properly drained at death. This prohibition presented, on the one hand, a safeguard against harshness and cruelty; and contained, on the other, "an undoubted reference to the sacrifice of animals, which was afterwards made the subject of command, and in which it was the blood especially that was offered, as the seat and soul of life (see note on Lev 17:11, Lev 17:14); so that from this point of view sacrifice denotes the surrender of one's own inmost life, of the very essence of life, to God" (Ziegler). Allusion is made to the first again in the still further limitation given in Gen 9:5 : "and only (ואך) your blood, with regard to your souls (ל indicative of reference to an individual object, Ewald, 310a), will I seek (demand or avenge, cf. Ps 9:13) from the hand of every beast, and from the hand of man, from the hand of every one, his brother;" i.e., from every man, whoever he may be, because he is his (the slain man's) brother, inasmuch as all men are brethren. The life of man was thus made secure against animals as well as men. God would avenge or inflict punishment for every murder, - not directly, however, as He promised to do in the case of Cain, but indirectly by giving the command, "Whoso sheddeth man's blood, by man shall his blood be shed," and thus placing in the hand of man His own judicial power. "This was the first command," says Luther, "having reference to the temporal sword. By these words temporal government was established, and the sword placed in its hand by God." It is true the punishment of the murderer is enjoined upon "man" universally; but as all the judicial relations and ordinances of the increasing race were rooted in those of the family, and grew by a natural process out of that, the family relations furnished of themselves the norm for the closer definition of the expression "man." Hence the command does not sanction revenge, but lays the foundation for the judicial rights of the divinely appointed "powers that be" (Rom 13:1). This is evident from the reason appended: "for in the image of God made He man." If murder was to be punished with death because it destroyed the image of God in man, it is evident that the infliction of the punishment was not to be left to the caprice of individuals, but belonged to those alone who represent the authority and majesty of God, i.e., the divinely appointed rulers, who for that very reason are called Elohim in Ps 82:6. This command then laid the foundation for all civil government,
(Note: Hic igitur fons est, ex quo manat totum just civile et just gentium. Nam si Deus concedit homini potestatem super vitam et mortem, profecto etiam concedit potestatem super id, quod minus est, ut sunt fortunae, familia, uxor, liberi, servi, agri; Haec omnia vult certorum hominum potestati esse obnoxia Deus, ut reos puniant. Luther.)
and formed a necessary complement to that unalterable continuance of the order of nature which had been promised to the human race for its further development. If God on account of the innate sinfulness of man would no more bring an exterminating judgment upon the earthly creation, it was necessary that by commands and authorities He should erect a barrier against the supremacy of evil, and thus lay the foundation for a well-ordered civil development of humanity, in accordance with the words of the blessing, which are repeated in Gen 9:7, as showing the intention and goal of this new historical beginning.
Geneva 1599
9:3 Every (c) moving thing that liveth shall be meat for you; even as the green herb have I given you all things.
(c) By this permission man may with a good conscience use the creatures of God for his needs.
John Gill
9:3 Every moving thing that liveth shall be meat for you,.... That is, every beast, fowl, and fish, without exception; for though there was a difference at this time of clean and unclean creatures with respect to sacrifice, yet not with respect to food; every creature of God was good then, as it is now, and it was left to man's reason and judgment what to make use of, as would be most conducive to his health, and agreeable to his taste: and though there was a distinction afterwards made under the Levitical dispensation among the Jews, who were forbid the use of some creatures; yet they themselves say (k), that all unclean beasts will be clean in the world to come, in the times of the Messiah, as they were to the sons of Noah, and refer to this text in proof of it; the only exception in the text is, that they must be living creatures which are taken, and used for food; not such as die of themselves, or are torn to pieces by wild beasts, but such as are taken alive, and killed in a proper manner:
even as the green herb have I given you all things; as every green herb was given for meat to Adam originally, without any exception, Gen 1:29 so every living creature, without exception, was given to Noah and his sons for food. Some think, and it is a general opinion, that this was a new grant, that man had no right before to eat flesh, nor did he; and it is certain it is not before expressed, but it may be included in the general grant of power and dominion over the creatures made to Adam; and since what is before observed is only a renewal of former grants, this may be considered in the same light; or otherwise the dominion over the creatures first granted to Adam will be reduced to a small matter, if he had no right nor power to kill and eat them; besides, in so large a space of time as 1600 years and upwards, the world must have been overstocked with creatures, if they were not used for such a purpose; nor will Abel's offering the firstling and fattest of his flock appear so praiseworthy, when it made no difference with him, if he ate not of them, whether they were fat or lean; and who will deny that there were peace offerings before the flood, which the offerer always ate of? to which may be added the luxury of men before the flood, who thereby were given to impure and carnal lusts; and our Lord expressly says of the men of that age, that they were "eating and drinking", living in a voluptuous manner, which can hardly be accounted for, if they lived only on herbs, see Lk 17:22 though it must be owned, that it was a common notion of poets and philosophers (l), that men in the golden age, as they call it, did not eat flesh, but lived on herbs and fruit.
(k) In Bereshit Rabba, apud Ainsworth in loc. (l) Pythagoras, apud Ovid. Metamorph. l. 15. Fab. 2. Porphyr. de abstinentia, l. 4. sect. 2.
John Wesley
9:3 Every moving thing that liveth shall be meat for you - Hitherto man had been confined to feed only upon the products of the earth, fruits, herbs and roots, and all sorts of corn and milk; so was the first grant, Gen 1:29. But the flood having perhaps washed away much of the virtue of the earth, and so rendered its fruits less pleasing, and less nourishing, God now enlarged the grant, and allowed man to eat flesh, which perhaps man himself never thought of 'till now. The precepts and provisos of this charter are no less kind and gracious, and instances of God's good - will to man. The Jewish doctors speak so often of the seven precepts of Noah, or of the sons of Noah, which they say were to be observed by all nations, that it may not be amiss to set them down. The first against the worship of idols. The second against blasphemy, and requiring to bless the name of God. The third against murder. The fourth against incest and all uncleanness. The fifth against theft and rapine. The sixth requiring the administration of justice. The seventh against eating flesh with the life. These the Jews required the observation of, from the proselytes of the gate. But the precepts here given, all concern the life of man. Man must not prejudice his own life by eating that food which is unwholsome, and prejudicial to his health.
Robert Jamieson, A. R. Fausset and David Brown
9:3 Every moving thing that liveth shall be meat for you--The third part concerns the means of sustaining life; man was for the first time, it would seem, allowed the use of animal food, but the grant was accompanied with one restriction.
9:49:4: Բայց զմիս արեամբ շնչոյ մի՛ ուտիցէք։
4 Կենսատու արիւն պարունակող միս չուտէք,
4 Բայց միսը ողջութիւնովը, այսինքն անոր արիւնովը մի՛ ուտէք։
Բայց զմիս արեամբ շնչոյ մի՛ ուտիցէք:

9:4: Բայց զմիս արեամբ շնչոյ մի՛ ուտիցէք։
4 Կենսատու արիւն պարունակող միս չուտէք,
4 Բայց միսը ողջութիւնովը, այսինքն անոր արիւնովը մի՛ ուտէք։
zohrab-1805▾ eastern-1994▾ western am▾
9:44: только плоти с душею ее, с кровью ее, не ешьте;
9:4 πλὴν πλην besides; only κρέας κρεας meat ἐν εν in αἵματι αιμα blood; bloodstreams ψυχῆς ψυχη soul οὐ ου not φάγεσθε εσθιω eat; consume
9:4 אַךְ־ ʔaḵ- אַךְ only בָּשָׂ֕ר bāśˈār בָּשָׂר flesh בְּ bᵊ בְּ in נַפְשֹׁ֥ו nafšˌô נֶפֶשׁ soul דָמֹ֖ו ḏāmˌô דָּם blood לֹ֥א lˌō לֹא not תֹאכֵֽלוּ׃ ṯōḵˈēlû אכל eat
9:4. excepto quod carnem cum sanguine non comedetisSaving that flesh with blood you shall not eat.
4. But flesh with the life thereof, the blood thereof, shall ye not eat.
9:4. except that flesh with blood you shall not eat.
9:4. But flesh with the life thereof, [which is] the blood thereof, shall ye not eat.
But flesh with the life thereof, [which is] the blood thereof, shall ye not eat:

4: только плоти с душею ее, с кровью ее, не ешьте;
9:4
πλὴν πλην besides; only
κρέας κρεας meat
ἐν εν in
αἵματι αιμα blood; bloodstreams
ψυχῆς ψυχη soul
οὐ ου not
φάγεσθε εσθιω eat; consume
9:4
אַךְ־ ʔaḵ- אַךְ only
בָּשָׂ֕ר bāśˈār בָּשָׂר flesh
בְּ bᵊ בְּ in
נַפְשֹׁ֥ו nafšˌô נֶפֶשׁ soul
דָמֹ֖ו ḏāmˌô דָּם blood
לֹ֥א lˌō לֹא not
תֹאכֵֽלוּ׃ ṯōḵˈēlû אכל eat
9:4. excepto quod carnem cum sanguine non comedetis
Saving that flesh with blood you shall not eat.
9:4. except that flesh with blood you shall not eat.
9:4. But flesh with the life thereof, [which is] the blood thereof, shall ye not eat.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: «только плоти с душею ее, с кровью ее не ешьте…» Давая новый закон о пище, Бог вводит в него существенное ограничение — запрещает употреблять в пищу кровь животных. Причина этого запрещения указывается здесь же, именно в том, что кровь животного как бы отождествляется с его душой. Подобная идея встречается и во многих других местах Священного Писания (Лев 17:11, 14; Втор 12:16). Любопытно, что кроме Священного Писания, она находится в сочинениях многих древних писателей, и по преимуществу у классиков (Вергилия, Емпедокла, Пифагора и др.). Таким образом, общенародная психология древности основной принцип животной жизни, т. е. то, что называется душою, полагала скрытым в крови его. Становясь на точку зрения этой наивной психологии и желая на почве ее внушить человеку возможно больше уважения ко всякой чужой (в том числе и животной) жизни, Бог и дает запрещение употреблять в пищу кровь. Это — первая Ноева заповедь; впоследствии, при Моисее, она получила более подробное изложение и более обширную аргументацию физическую, моральную (обрядовую; Притч 28:17) и прообразовательную (Лев 17:11; ср. Евр 10:4: и Ин 1:17).
Adam Clarke: Commentary on the Bible - 1831
9:4: But flesh with the life thereof, which is the blood - Though animal food was granted, yet the blood was most solemnly forbidden, because it was the life of the beast, and this life was to be offered to God as an atonement for sin. Hence the blood was ever held sacred, because it was the grand instrument of expiation, and because it was typical of that blood by which we enter into the holiest. 1. Before the deluge it was not eaten, because animal food was not in use. 2. After the deluge it was prohibited, as we find above; and, being one of the seven Noahic precepts, it was not eaten previously to the publication of the Mosaic law. 3. At the giving of the law, and at several times during the ministry of Moses, the prohibition was most solemnly, and with awful penalties renewed. Hence we may rest assured that no blood was eaten previously to the Christian era, nor indeed ever since by the Jewish people. 4. That the prohibition has been renewed under the Christian dispensation, can admit of little doubt by any man who dispassionately reads Act 15:20, Act 15:29; Act 21:25, where even the Gentile converts are charged to abstain from it on the authority, not only of the apostles, but of the Holy Ghost, who gave them there and then especial direction concerning this point; see Act 15:28; not for fear of stumbling the converted Jews, the gloss of theologians, but because it was one των επαναγκες τουτων, of those necessary points, from the burden (βαρος) of obedience to which they could not be excused. 5. This command is still scrupulously obeyed by the oriental Christians, and by the whole Greek Church; and why? because the reasons still subsist. No blood was eaten under the law, because it pointed out the blood that was to be shed for the sin of the world; and under the Gospel it should not be eaten, because it should ever be considered as representing the blood which has been shed for the remission of sins. If the eaters of blood in general knew that it affords a very crude, almost indigestible, and unwholesome ailment, they certainly would not on these physical reasons, leaving moral considerations out of the question, be so much attached to the consumption of that from which they could expect no wholesome nutriment, and which, to render it even pleasing to the palate, requires all the skill of the cook. See Lev 17:10.
Albert Barnes: Notes on the Bible - 1834
9:4
The first restriction on the grant of animal food is thus expressed: "Flesh with its life, its blood, shall ye not eat." The animal must be slain before any part of it is used for food. And as it lives so long as the blood flows in its veins, the life-blood must be drawn before its flesh may be eaten. The design of this restriction is to pRev_ent the horrid cruelty of mutilating or cooking an animal while yet alive and capable of suffering pain. The draining of the blood from the body is an obvious occasion of death, and therefore the prohibition to eat the flesh with the blood of life is a needful restraint from savage cruelty. It is also intended, perhaps, to teach that the life of the animal, which is in the blood, belongs not to man, but to God himself, who gave it. He makes account of it for atonement in sacrifice; otherwise it is to be poured on the ground and covered with dust Lev 17:11-13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:4: the life: Lev 3:17, Lev 7:26, Lev 17:10-14, Lev 19:26; Deu 12:16, Deu 12:23, Deu 14:21, Deu 15:23; Sa1 14:34; Act 15:20, Act 15:25, Act 15:29; Ti1 4:4
Geneva 1599
9:4 (d) But flesh with the life thereof, [which is] the blood thereof, shall ye not eat.
(d) That is, living creatures, and the flesh of beasts that are strangled: and by this all cruelty is forbidden.
John Gill
9:4 But flesh with the life thereof, which is the blood thereof, shall you not eat. This is the only exception to the eating of flesh; it was not to be eaten with the blood in it, which is said to be its life; not that the blood is of itself the life, but because it is a means of life, and that being exhausted, the creature must die, and because the animal and vital spirits appear to us most vigorous in it; yea, it is the ailment and support of them, and which furnishes out the greatest quantity of them: or rather it may be rendered, "the flesh with its life in its blood" (m); while there is life in the blood, or while the creature is living; the meaning is, that a creature designed for food should be properly killed, and its blood let out; that it should not be devoured alive, as by a beast of prey; that raw flesh should not be eaten, as since by cannibals, and might be by riotous flesh eaters, before the flood; for notwithstanding this law, as flesh without the blood might be eaten, so blood properly let out, and dressed, or mixed with other things, might be eaten, for aught this says to the contrary; but was not to be eaten with the flesh, though it might separately, which was afterwards forbid by another law. The design of this was to restrain cruelty in men, and particularly to prevent the shedding of human blood, which men might be led into, were they suffered to tear living creatures in pieces, and feed upon their raw flesh, and the blood in it. The Targum of Jonathan is,"but the flesh which is torn from a living beast at the time that its life is in it, or which is torn from a beast while it is slain, before all its breath is gone out, ye shall not eat.''And the Jewish writers generally interpret this of the flesh of a creature taken from it alive, which, they say, is the seventh precept given to the sons of Noah, over and above the six which the sons of Adam were bound to observe, and they are these;1. Idolatry is forbidden. 2. Blasphemy is forbidden. 3. The shedding of blood, or murder is forbidden. 4. Uncleanness, or unjust carnal copulations is forbidden. 5. Rapine or robbery is forbidden. 6. The administration of justice to malefactors is required. 7. The eating of any member or flesh of a creature while alive (n) is forbidden.Such of the Heathens who conformed to those precepts were admitted to dwell among the Israelites, and were called proselytes of the gate.
(m) "carnem cum anima, "seu" vita ejus, sanguine ejus", Cartwright. (n) Maimon. Hilchot Melachim, c. 9. sect. 1.
John Wesley
9:4 But flesh with the life thereof, which is the blood thereof, shall ye not eat - Blood made atonement for the soul, Lev 17:11. The life of the sacrifice was accepted for the life of the sinner. Blood must not be looked upon as a common thing, but must be poured out before the Lord, 2Kings 23:16. Mr. Henry indeed has a strange conceit, That this is only a prohibition to eat flesh. This does such apparent violence to the text, that to mention it, is sufficient.
Robert Jamieson, A. R. Fausset and David Brown
9:4 But flesh . . . the blood . . . shall ye not eat--The sole intention of this prohibition was to prevent these excesses of cannibal ferocity in eating flesh of living animals, to which men in the earlier ages of the world were liable.
9:59:5: Քանզի եւ զձե՛ր արիւն շնչոյ խնդրեցից, ՚ի ձեռաց ամենայն գազանաց խնդրեցից զնա, եւ ՚ի ձեռաց մարդոյ. ՚ի ձեռաց առն զշունչ արեան եղբօր իւրոյ խնդրեցից[68]։ [68] Ոմանք. Զշունչ եղբօր իւրոյ խնդրեցից։
5 քանզի ես էլ ձեր կենսատու արիւնը կը պահանջեմ, բոլոր գազանների, ինչպէս նաեւ մարդու միջոցով կը պահանջեմ այն: Մարդու միջոցով պիտի պահանջեմ իր եղբօր հոգին:
5 Եւ անշուշտ ձեր կեանքի արեան համար հաշիւ պիտի պահանջեմ. ամէն գազանի ձեռքէն ու ամէն մարդու ձեռքէն պիտի պահանջեմ զայն։ Մարդուն կեանքը եղբօրը ձեռքէն պիտի պահանջեմ։
Քանզի եւ զձեր արիւն շնչոյ խնդրեցից. ի ձեռաց ամենայն գազանաց խնդրեցից զնա եւ ի ձեռաց մարդոյ. ի ձեռաց առն զշունչ եղբօր իւրոյ խնդրեցից:

9:5: Քանզի եւ զձե՛ր արիւն շնչոյ խնդրեցից, ՚ի ձեռաց ամենայն գազանաց խնդրեցից զնա, եւ ՚ի ձեռաց մարդոյ. ՚ի ձեռաց առն զշունչ արեան եղբօր իւրոյ խնդրեցից[68]։
[68] Ոմանք. Զշունչ եղբօր իւրոյ խնդրեցից։
5 քանզի ես էլ ձեր կենսատու արիւնը կը պահանջեմ, բոլոր գազանների, ինչպէս նաեւ մարդու միջոցով կը պահանջեմ այն: Մարդու միջոցով պիտի պահանջեմ իր եղբօր հոգին:
5 Եւ անշուշտ ձեր կեանքի արեան համար հաշիւ պիտի պահանջեմ. ամէն գազանի ձեռքէն ու ամէն մարդու ձեռքէն պիտի պահանջեմ զայն։ Մարդուն կեանքը եղբօրը ձեռքէն պիտի պահանջեմ։
zohrab-1805▾ eastern-1994▾ western am▾
9:55: Я взыщу и вашу кровь, [в которой] жизнь ваша, взыщу ее от всякого зверя, взыщу также душу человека от руки человека, от руки брата его;
9:5 καὶ και and; even γὰρ γαρ for τὸ ο the ὑμέτερον υμετερος your αἷμα αιμα blood; bloodstreams τῶν ο the ψυχῶν ψυχη soul ὑμῶν υμων your ἐκζητήσω εκζητεω seek out / thoroughly ἐκ εκ from; out of χειρὸς χειρ hand πάντων πας all; every τῶν ο the θηρίων θηριον beast ἐκζητήσω εκζητεω seek out / thoroughly αὐτὸ αυτος he; him καὶ και and; even ἐκ εκ from; out of χειρὸς χειρ hand ἀνθρώπου ανθρωπος person; human ἀδελφοῦ αδελφος brother ἐκζητήσω εκζητεω seek out / thoroughly τὴν ο the ψυχὴν ψυχη soul τοῦ ο the ἀνθρώπου ανθρωπος person; human
9:5 וְ wᵊ וְ and אַ֨ךְ ʔˌaḵ אַךְ only אֶת־ ʔeṯ- אֵת [object marker] דִּמְכֶ֤ם dimᵊḵˈem דָּם blood לְ lᵊ לְ to נַפְשֹֽׁתֵיכֶם֙ nafšˈōṯêḵem נֶפֶשׁ soul אֶדְרֹ֔שׁ ʔeḏrˈōš דרשׁ inquire מִ mi מִן from יַּ֥ד yyˌaḏ יָד hand כָּל־ kol- כֹּל whole חַיָּ֖ה ḥayyˌā חַיָּה wild animal אֶדְרְשֶׁ֑נּוּ ʔeḏrᵊšˈennû דרשׁ inquire וּ û וְ and מִ mi מִן from יַּ֣ד yyˈaḏ יָד hand הָֽ hˈā הַ the אָדָ֗ם ʔāḏˈām אָדָם human, mankind מִ mi מִן from יַּד֙ yyˌaḏ יָד hand אִ֣ישׁ ʔˈîš אִישׁ man אָחִ֔יו ʔāḥˈiʸw אָח brother אֶדְרֹ֖שׁ ʔeḏrˌōš דרשׁ inquire אֶת־ ʔeṯ- אֵת [object marker] נֶ֥פֶשׁ nˌefeš נֶפֶשׁ soul הָֽ hˈā הַ the אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
9:5. sanguinem enim animarum vestrarum requiram de manu cunctarum bestiarum et de manu hominis de manu viri et fratris eius requiram animam hominisFor I will require the blood of your lives at the hand of every beast, and at the hand of man, at the hand of every man, and of his brother, will I require the life of man.
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, even at the hand of every man’s brother, will I require the life of man.
9:5. For I will examine the blood of your lives at the hand of every beast. So also, at the hand of mankind, at the hand of each man and his brother, I will examine the life of mankind.
9:5. 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.
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: Я взыщу и вашу кровь, [в которой] жизнь ваша, взыщу ее от всякого зверя, взыщу также душу человека от руки человека, от руки брата его;
9:5
καὶ και and; even
γὰρ γαρ for
τὸ ο the
ὑμέτερον υμετερος your
αἷμα αιμα blood; bloodstreams
τῶν ο the
ψυχῶν ψυχη soul
ὑμῶν υμων your
ἐκζητήσω εκζητεω seek out / thoroughly
ἐκ εκ from; out of
χειρὸς χειρ hand
πάντων πας all; every
τῶν ο the
θηρίων θηριον beast
ἐκζητήσω εκζητεω seek out / thoroughly
αὐτὸ αυτος he; him
καὶ και and; even
ἐκ εκ from; out of
χειρὸς χειρ hand
ἀνθρώπου ανθρωπος person; human
ἀδελφοῦ αδελφος brother
ἐκζητήσω εκζητεω seek out / thoroughly
τὴν ο the
ψυχὴν ψυχη soul
τοῦ ο the
ἀνθρώπου ανθρωπος person; human
9:5
וְ wᵊ וְ and
אַ֨ךְ ʔˌaḵ אַךְ only
אֶת־ ʔeṯ- אֵת [object marker]
דִּמְכֶ֤ם dimᵊḵˈem דָּם blood
לְ lᵊ לְ to
נַפְשֹֽׁתֵיכֶם֙ nafšˈōṯêḵem נֶפֶשׁ soul
אֶדְרֹ֔שׁ ʔeḏrˈōš דרשׁ inquire
מִ mi מִן from
יַּ֥ד yyˌaḏ יָד hand
כָּל־ kol- כֹּל whole
חַיָּ֖ה ḥayyˌā חַיָּה wild animal
אֶדְרְשֶׁ֑נּוּ ʔeḏrᵊšˈennû דרשׁ inquire
וּ û וְ and
מִ mi מִן from
יַּ֣ד yyˈaḏ יָד hand
הָֽ hˈā הַ the
אָדָ֗ם ʔāḏˈām אָדָם human, mankind
מִ mi מִן from
יַּד֙ yyˌaḏ יָד hand
אִ֣ישׁ ʔˈîš אִישׁ man
אָחִ֔יו ʔāḥˈiʸw אָח brother
אֶדְרֹ֖שׁ ʔeḏrˌōš דרשׁ inquire
אֶת־ ʔeṯ- אֵת [object marker]
נֶ֥פֶשׁ nˌefeš נֶפֶשׁ soul
הָֽ hˈā הַ the
אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
9:5. sanguinem enim animarum vestrarum requiram de manu cunctarum bestiarum et de manu hominis de manu viri et fratris eius requiram animam hominis
For I will require the blood of your lives at the hand of every beast, and at the hand of man, at the hand of every man, and of his brother, will I require the life of man.
9:5. For I will examine the blood of your lives at the hand of every beast. So also, at the hand of mankind, at the hand of each man and his brother, I will examine the life of mankind.
9:5. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: «Я взыщу и вашу кровь, в которой жизнь ваша… от всякого зверя…» Эти слова дают прекрасное подтверждение только что приведенного нами взгляда на кровь, как седалище души. Даже и к крови животного Господь внушает должное уважение строгим взысканием; и чтобы еще рельефнее оттенить мысль о преступности убийств, Бог и говорит, что за кровь человека Он взыщет не только с сознательного убийцы, но даже и с неразумного животного и дикого зверя, что впоследствии получило даже и определенную законодательную санкцию (Исх 21:28).

«Взыщу также душу человека от руки человека, от руки брата его…» Если убийство человека неразумным животным подвергалось суровой каре, то, разумеется, гораздо преступнее и посему во много раз сильнее преследовалось убийство человека человеком же… В самих словах данного текста некоторые не без основания видят осуждение двух родов убийства — самоубийства (человека от руки человека, т. е. себя) и убийства других.
Adam Clarke: Commentary on the Bible - 1831
9:5: Surely your blood - will I require; at the hand of every beast - This is very obscure, but if taken literally it seems to be an awful warning against cruelty to the brute creation; and from it we may conclude that horse-racers, hare-hunters, bull-baiters, and cock-fighters shall be obliged to give an account to God for every creature they have wantonly destroyed. Instead of חיה chaiyah, "beast," the Samaritan reads Yod Kaph chai, "living," any "living creature or person;" this makes a very good sense, and equally forbids cruelty either to men or brutes.
Albert Barnes: Notes on the Bible - 1834
9:5-6
The second restriction guards human life. The shedding of human blood is sternly prohibited. "Your blood of your lives." The blood which belongs to your lives, which constitutes the very life of your corporeal nature. "Will I require." I, the Lord, will find the murderer out, and exact the penalty of his crime. The very beast that causes the death of man shall be slain. The suicide and the homicide are alike accountable to God for the shedding of man's blood. The penalty of murder is here proclaimed - death for death. It is an instance of the law of retaliation. This is an axiom of moral equity. He that deprives another of any property is bound to make it good or to suffer the like loss.
The first law promulgated in Scripture was that between Creator and creature. If the creature refuse to the Creator the obedience due, he forfeits all the Creator has given him, and, therefore, his life. Hence, when Cain murdered his brother, he only displayed a new development of that sin which was in him, and, being already condemned to the extreme penalty under the first transgression, had only a minor punishment annexed to his personal crime. And so it continued to be in the antediluvian world. No civil law is on record for the restriction of crime. Cain, indeed, feared the natural vengeance which his conscience told him his sin deserved. But it was not competent in equity for the private individual to undertake the enforcement of the penalties of natural law. So long as the law was between Creator and creature, God himself was not only the sole legislator, but the sole administrator of law.
The second law is that between creature and creature, which is here introduced on the occasion of giving permission to partake of animal food, as the first was published on that of granting the use of vegetable diet. In the former case, God is the administrator of the law, as he is the immediate and sovereign party in the legal compact. In the latter case, man is, by the express appointment of the Lord of all, constituted the executive agent. "By man shall his blood be shed." Here, then, is the formal institution of civil government. Here the civil sword is committed to the charge of man. The judgment of death by the executioner is solemnly delegated to man in vindication of human life. This trust is conveyed in the most general terms. "By man." The divine legislator does not name the sovereign, define his powers, or determine the law of succession. All these practical conditions of a stable government are left open questions.
The emphasis is laid solely on "man." On man is impressively laid the obligation of instituting a civil constitution suited to his present fallen condition. On the nation as a body it is an incumbent duty to select the sovereign, to form the civil compact between prince and people, to settle the prerogative of the sovereign and the rights of the subjects, to fix the order of succession, to constitute the legislative, judicial, and administrative bodies, and to render due submission to the constituted authorities. And all these arrangements are to be made according to the principles of Scripture and the light of nature.
The reason why retribution is exacted in the case of man is here also given. "For in the image of God has he made man." This points on the one hand to the function of the magistrate, and on the other to the claims of the violated law; and in both respects illustrates the meaning of being created in the image of God. Man resembles God in this, that he is a moral being, judging of right and wrong, endowed with reason and will, and capable of holding and exercising rights. Hence, he is in the first place competent to rule, and on his creation authorized to exercise a mild and moral sway over the inferior creatures. His capacity to govern even among his fellow-men is now recognized. The function of self-government in civil things is now conferred upon man. When duly called to the office, he is declared to be at liberty to discharge the part of a ruler among his fellow-men, and is entitled on the ground of this divine arrangement to claim the obedience of those who are under his sway. He must rule in the Lord, and they must obey in the Lord.
However, in the next place, man is capable of, and has been actually endowed with, rights of property in himself, his children, his industrial products, his purchases, his receipts in the way of gift, and his claims by covenant or promise. He can also recognize such rights in another. When, therefore, he is deprived of anything belonging to him, he is sensible of being wronged, and feels that the wrongdoer is bound to make reparation by giving back what he has taken away, or an equivalent in its place. This is the law of requital, which is the universal principle of justice between the wrongdoer and the wrong-sufferer. Hence, the blood of him who sheds blood is to be shed. And, in setting up a system of human government, the most natural and obvious case is given, according to the manner of Scripture, as a sample of the law by which punishment is to be inflicted on the transgressor in proportion to his crime. The case in point accordingly arises necessarily out of the permission to use animal food, which requires to be guarded on the one hand by a provision against cruelty to animals, and, on the other, by an enactment forbidding the taking away of human life, on the pain of death, by order of the civil magistrate. This case, then, turns out to be the most heinous crime which man can commit against his fellow-man, and strikingly exemplifies the great common principle of retributive justice.
The brute is not a moral being, and has, therefore, no proper rights in itself. Its blood may therefore be shed with impunity. Nevertheless, man, because he is a moral being, owes a certain negative duty to the brute animal, because it is capable of pain. He is not to inflict gratuitous or unnecessary suffering on a being susceptible of such torture. Hence, the propriety of the blood being shed before the flesh is used for food. Life, and therefore the sense of pain, is extinguished when the blood is withdrawn from the veins.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:5: every: Exo 21:12, Exo 21:28, Exo 21:29
and at: Gen 4:9, Gen 4:10; Lev 19:16; Num 35:31-33; Deu 21:1-9; Psa 9:12; Mat 23:35
brother: Act 17:26
Geneva 1599
9:5 (e) 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.
(e) That is, I will take vengeance for your blood.
John Gill
9:5 And surely your blood of your lives will I require,.... Or "for surely your blood", &c. (o); and so is a reason of the preceding law, to teach men not to shed human blood; or though, "surely your blood", as Jarchi and Aben Ezra; though God had given them liberty to slay the creatures, and shed their blood, and eat them, yet he did not allow them to shed their own blood, or the blood of their fellow creatures; should they do this, he would surely make inquisition, and punish them for it:
at the hand of every beast will I require it; should a beast kill a man, or be the instrument of shedding his blood, it should be slain for it; not by means of another beast, God so ordering it, as Aben Ezra suggests, but by the hands or order of the civil magistrate; which was to be done partly to show the great regard God has to the life of man, and partly to punish men for not taking more care of their beasts, as well as to be an example to others to be more careful, and to lessen, the number of mischievous creatures:
and at the hand of man, at the hand of every man's brother will I require the life of man; which may be reasonably supposed; for if it is required of a beast, and that is punished for the slaughter of a man, then much more a man himself, that is wilfully guilty of murder; and the rather, since he is by general relation a brother to the person he has murdered, which is an aggravation of his crime: or it may signify, that though he is a brother in the nearest relation, as his crime is the greater, he shall not go unpunished.
(o) , Sept. "enim", V. L.
John Wesley
9:5 And surely your blood of your lives will I require - Our own lives are not so our own, that we may quit them at our own pleasure; but they are God's, and we must resign them at his pleasure. If we any way hasten our own deaths, we are accountable to God for it. Yea, At the hand of every beast will I require it - To shew how tender God was of the life of man, he will have the beast put to death that kills a man. This was confirmed by the law of Moses, Ex 21:28, and it would not be unsafe to observe it still. And at the hand of every man's brother will I require the life of a man - I will avenge the blood of the murdered upon the murderer. When God requires the life of a man at the hand of him that took it away unjustly, he cannot render that, and therefore must render his own in lieu of it, which is the only way left of making restitution.
Robert Jamieson, A. R. Fausset and David Brown
9:5 surely your blood of your lives will I require--The fourth part establishes a new power for protecting life--the institution of the civil magistrate (Rom 13:4), armed with public and official authority to repress the commission of violence and crime. Such a power had not previously existed in patriarchal society.
9:69:6: Որ հեղու զարիւն մարդոյ, փոխանակ արեան նորա հեղցի՛ արիւն նորա։ Զի ՚ի պատկե՛ր Աստուծոյ արարի ես զմարդն։
6 Ով թափի մարդու արիւնը, նրա արեան փոխարէն թող թափուի իր արիւնը, որովհետեւ Աստծու պատկերով եմ ստեղծել ես մարդուն:
6 Ով որ մարդու արիւն թափէ, իր արիւնն ալ մարդէ պիտի թափուի. քանզի Աստուած իր պատկերին պէս ստեղծեց մարդը։
Որ հեղու զարիւն մարդոյ, փոխանակ արեան նորա հեղցի արիւն նորա. զի ի պատկեր Աստուծոյ [133]արարի ես`` զմարդն:

9:6: Որ հեղու զարիւն մարդոյ, փոխանակ արեան նորա հեղցի՛ արիւն նորա։ Զի ՚ի պատկե՛ր Աստուծոյ արարի ես զմարդն։
6 Ով թափի մարդու արիւնը, նրա արեան փոխարէն թող թափուի իր արիւնը, որովհետեւ Աստծու պատկերով եմ ստեղծել ես մարդուն:
6 Ով որ մարդու արիւն թափէ, իր արիւնն ալ մարդէ պիտի թափուի. քանզի Աստուած իր պատկերին պէս ստեղծեց մարդը։
zohrab-1805▾ eastern-1994▾ western am▾
9:66: кто прольет кровь человеческую, того кровь прольется рукою человека: ибо человек создан по образу Божию;
9:6 ὁ ο the ἐκχέων εκχεω pour out; drained αἷμα αιμα blood; bloodstreams ἀνθρώπου ανθρωπος person; human ἀντὶ αντι against; instead of τοῦ ο the αἵματος αιμα blood; bloodstreams αὐτοῦ αυτος he; him ἐκχυθήσεται εκχεω pour out; drained ὅτι οτι since; that ἐν εν in εἰκόνι εικων image θεοῦ θεος God ἐποίησα ποιεω do; make τὸν ο the ἄνθρωπον ανθρωπος person; human
9:6 שֹׁפֵךְ֙ šōfēḵ שׁפך pour דַּ֣ם dˈam דָּם blood הָֽ hˈā הַ the אָדָ֔ם ʔāḏˈām אָדָם human, mankind בָּֽ bˈā בְּ in † הַ the אָדָ֖ם ʔāḏˌām אָדָם human, mankind דָּמֹ֣ו dāmˈô דָּם blood יִשָּׁפֵ֑ךְ yiššāfˈēḵ שׁפך pour כִּ֚י ˈkî כִּי that בְּ bᵊ בְּ in צֶ֣לֶם ṣˈelem צֶלֶם image אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) עָשָׂ֖ה ʕāśˌā עשׂה make אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
9:6. quicumque effuderit humanum sanguinem fundetur sanguis illius ad imaginem quippe Dei factus est homoWhosoever shall shed man's blood, his blood shall be shed: for man was made to the image of God.
6. Whoso sheddeth man’s blood, by man shall his blood be shed: for in the image of God made he man.
9:6. Whoever will shed human blood, his blood will be poured out. For man was indeed made to the image of God.
9:6. Whoso sheddeth man’s blood, by man shall his blood be shed: for in the image of God made he man.
Whoso sheddeth man' s blood, by man shall his blood be shed: for in the image of God made he man:

6: кто прольет кровь человеческую, того кровь прольется рукою человека: ибо человек создан по образу Божию;
9:6
ο the
ἐκχέων εκχεω pour out; drained
αἷμα αιμα blood; bloodstreams
ἀνθρώπου ανθρωπος person; human
ἀντὶ αντι against; instead of
τοῦ ο the
αἵματος αιμα blood; bloodstreams
αὐτοῦ αυτος he; him
ἐκχυθήσεται εκχεω pour out; drained
ὅτι οτι since; that
ἐν εν in
εἰκόνι εικων image
θεοῦ θεος God
ἐποίησα ποιεω do; make
τὸν ο the
ἄνθρωπον ανθρωπος person; human
9:6
שֹׁפֵךְ֙ šōfēḵ שׁפך pour
דַּ֣ם dˈam דָּם blood
הָֽ hˈā הַ the
אָדָ֔ם ʔāḏˈām אָדָם human, mankind
בָּֽ bˈā בְּ in
הַ the
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
דָּמֹ֣ו dāmˈô דָּם blood
יִשָּׁפֵ֑ךְ yiššāfˈēḵ שׁפך pour
כִּ֚י ˈkî כִּי that
בְּ bᵊ בְּ in
צֶ֣לֶם ṣˈelem צֶלֶם image
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
עָשָׂ֖ה ʕāśˌā עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
9:6. quicumque effuderit humanum sanguinem fundetur sanguis illius ad imaginem quippe Dei factus est homo
Whosoever shall shed man's blood, his blood shall be shed: for man was made to the image of God.
9:6. Whoever will shed human blood, his blood will be poured out. For man was indeed made to the image of God.
9:6. Whoso sheddeth man’s blood, by man shall his blood be shed: for in the image of God made he man.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7: «кто прольет кровь человеческую, того кровь прольется рукою человека…» Закон, запрещающий человекоубийство, получает свое изъятие, но такое, которое еще более укрепляет силу этого закона, сдерживая нарушение его страхом соответствующей (подобной же) расправы. Это позволение прекрасно выражает собой дух и сущность всей ветхозаветной морали, требовавшей ока за око, зуба за зуб, жизни за жизнь (Исх 21:24; Лев 24:20; 2: Цар 1:16). Здесь же лежит основание древнему обычаю кровной мести, культурным пережитком которого, до известной степени, являются и наши современные дуэли. Но христианство, привнесшее в мир новые гуманные начала, давно уже осудило эту практику: как невольного, так даже и вольного убийцу он заповедует не умерщвлять, а всячески исправлять его и возвращать к истинно человеческой жизни.

«ибо человек создан по образу Божию…» Вот внутреннее, глубочайшее основание того, почему убийство человека особенно преступно. Создание человека по образу Божию, ставя его как бы в отношение некоторого духовного родства с самим Богом, делает его личность священной и неприкосновенной, так что решительно никто, не исключая и самого человека, не имеет права посягать на его жизнь, единственным распорядителем которой является лишь сам даровавший ее Бог. В этих словах важно отметить, во-первых, то, что здесь impliemphasis подтверждается отличие образа от подобия, а во-вторых, и то, что наличность образа Божия не отрицается и в нашем человеке.

Заключение завета Бога с Ноем.
Adam Clarke: Commentary on the Bible - 1831
9:6: Whoso sheddeth man's blood, by man shall his blood - Hence it appears that whoever kills a man, unless unwittingly, as the Scripture expresses it, shall forfeit his own life.
A man is accused of the crime of murder; of this crime he is guilty or he is not: if he be guilty of murder he should die; if not, let him be punished according to the demerit of his crime; but for no offense but murder should he lose his life. Taking away the life of another is the highest offense that can be committed against the individual, and against society; and the highest punishment that a man can suffer for such a crime is the loss of his own life. As punishment should be ever proportioned to crimes, so the highest punishment due to the highest crime should not be inflicted for a minor offense. The law of God and the eternal dictates of reason say, that if a man kill another, the loss of his own life is at once the highest penalty he can pay, and an equivalent for his offense as far as civil society is concerned. If the death of the murderer be the highest penalty he can pay for the murder he has committed, then the infliction of this punishment for any minor offense is injustice and cruelty; and serves only to confound the claims of justice, the different degrees of moral turpitude and vice, and to render the profligate desperate: hence the adage so frequent among almost every order of delinquents, "It is as good to be hanged for a sheep as a lamb;" which at once marks their desperation, and the injustice of those penal laws which inflict the highest punishment for almost every species of crime. When shall a wise and judicious legislature see the absurdity and injustice of inflicting the punishment of death for stealing a sheep or a horse, forging a twenty shillings' note, and Murdering A Man; when the latter, in its moral turpitude and ruinous consequences, infinitely exceeds the others?* (* On this head the doctor's pious wish has been realized since this paragraph was written. - Publishers)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:6: by: Exo 21:12-14, Exo 22:2, Exo 22:3; Lev 17:4, Lev 24:17; Num 35:25; Kg1 2:5, Kg1 2:6, Kg1 2:28-34; Mat 26:52; Rom 13:4; Rev 13:10
in: Gen 1:26, Gen 1:27, Gen 5:1; Psa 51:4; Jam 3:9
Geneva 1599
9:6 Whoso sheddeth man's blood, (f) by man shall his blood be shed: for in the (g) image of God made he man.
(f) Not only by the magistrate, but often God raises up one murderer to kill another.
(g) Therefore to kill man is to deface God's image, and so injury is not only done to man, but also to God.
John Gill
9:6 Whoso sheddeth man's blood, by man shall his blood be shed,.... That is, he that is guilty of wilful murder shall surely be put to death by the order of the civil magistrate; so the Targum of Jonathan,"by witnesses the judges shall condemn him to death,''that is, the fact being clearly proved by witnesses, the judges shall condemn"him to death,''that is, the fact being clearly proved by witnesses, the judges shall pass the sentence of death upon him, and execute it; for this is but the law of retaliation, a just and equitable one, blood for blood, or life for life; though it seems to be the first law of this kind that empowered the civil magistrate to take away life; God, as it is thought, reserving the right and power to himself before, and which, for some reasons, he thought fit not to make use of in the case of Cain, whom he only banished, and suffered not others to take away his life, but now enacts a law, requiring judges to punish murder with death: and which, according to this law, ought never to go unpunished, or have a lesser punishment inflicted for it: the reason follows:
for in the image of God made he man; which, though sadly defaced and obliterated by sin, yet there are such remains of it, as render him more especially the object of the care and providence of God, and give him a superiority to other creatures; and particularly this image, among others, consists in immortality, which the taking away of his life may seem to contradict; however, it is what no man has a right to do.
John Wesley
9:6 Whoso sheddeth man's blood - Whether upon a sudden provocation, or premeditated, (for rash anger is heart - murder as well as malice prepense, Mt 5:21-22), by man shall his blood be shed - That is, by the magistrate, or whoever is appointed to be the avenger of blood. Before the flood, as it should seem by the story of Cain, God took the punishment of murder into his own hands; but now he committed this judgment to men, to masters of families at first, and afterwards to the heads of countries. For in the image of God made he man - Man is a creature dear to his Creator, and therefore ought to be so to us; God put honour upon him, let us not then put contempt upon him. Such remains of God's image are still even upon fallen man, that he who unjustly kills a man, defaceth the image of God, and doth dishonour to him.
Robert Jamieson, A. R. Fausset and David Brown
9:6 Whoso sheddeth man's blood . . . for in the image of God made he man--It is true that image has been injured by the fall, but it is not lost. In this view, a high value is attached to the life of every man, even the poorest and humblest, and an awful criminality is involved in the destruction of it.
9:79:7: Այլ դուք աճեցէ՛ք եւ բազմացարո՛ւք՝ եւ լցէ՛ք զերկիր, եւ բազմացարո՛ւք ՚ի վերայ դորա։
7 Իսկ դուք աճեցէ՛ք, բազմացէ՛ք, լցրէ՛ք երկիրը եւ բազմացէ՛ք դրա վրայ»:
7 Դուք աճեցէ՛ք ու շատցէ՛ք, երկրի վրայ բազմացէ՛ք ու անոր մէջ շատցէ՛ք»։
Այլ դուք աճեցէք եւ բազմացարուք եւ լցէք զերկիր, եւ բազմացարուք ի վերայ դորա:

9:7: Այլ դուք աճեցէ՛ք եւ բազմացարո՛ւք՝ եւ լցէ՛ք զերկիր, եւ բազմացարո՛ւք ՚ի վերայ դորա։
7 Իսկ դուք աճեցէ՛ք, բազմացէ՛ք, լցրէ՛ք երկիրը եւ բազմացէ՛ք դրա վրայ»:
7 Դուք աճեցէ՛ք ու շատցէ՛ք, երկրի վրայ բազմացէ՛ք ու անոր մէջ շատցէ՛ք»։
zohrab-1805▾ eastern-1994▾ western am▾
9:77: вы же плодитесь и размножайтесь, и распространяйтесь по земле, и умножайтесь на ней.
9:7 ὑμεῖς υμεις you δὲ δε though; while αὐξάνεσθε αυξανω grow; increase καὶ και and; even πληθύνεσθε πληθυνω multiply καὶ και and; even πληρώσατε πληροω fulfill; fill τὴν ο the γῆν γη earth; land καὶ και and; even πληθύνεσθε πληθυνω multiply ἐπ᾿ επι in; on αὐτῆς αυτος he; him
9:7 וְ wᵊ וְ and אַתֶּ֖ם ʔattˌem אַתֶּם you פְּר֣וּ pᵊrˈû פרה be fertile וּ û וְ and רְב֑וּ rᵊvˈû רבה be many שִׁרְצ֥וּ širṣˌû שׁרץ swarm בָ vā בְּ in † הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth וּ û וְ and רְבוּ־ rᵊvû- רבה be many בָֽהּ׃ ס vˈāh . s בְּ in
9:7. vos autem crescite et multiplicamini et ingredimini super terram et implete eamBut increase you and multiply, and go upon the earth, and fill it.
7. And you, be ye fruitful, and multiply; bring forth abundantly in the earth, and multiply therein.
9:7. But as for you: increase and multiply, and go forth upon the earth and fulfill it.”
9:7. And you, be ye fruitful, and multiply; bring forth abundantly in the earth, and multiply therein.
And you, be ye fruitful, and multiply; bring forth abundantly in the earth, and multiply therein:

7: вы же плодитесь и размножайтесь, и распространяйтесь по земле, и умножайтесь на ней.
9:7
ὑμεῖς υμεις you
δὲ δε though; while
αὐξάνεσθε αυξανω grow; increase
καὶ και and; even
πληθύνεσθε πληθυνω multiply
καὶ και and; even
πληρώσατε πληροω fulfill; fill
τὴν ο the
γῆν γη earth; land
καὶ και and; even
πληθύνεσθε πληθυνω multiply
ἐπ᾿ επι in; on
αὐτῆς αυτος he; him
9:7
וְ wᵊ וְ and
אַתֶּ֖ם ʔattˌem אַתֶּם you
פְּר֣וּ pᵊrˈû פרה be fertile
וּ û וְ and
רְב֑וּ rᵊvˈû רבה be many
שִׁרְצ֥וּ širṣˌû שׁרץ swarm
בָ בְּ in
הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
וּ û וְ and
רְבוּ־ rᵊvû- רבה be many
בָֽהּ׃ ס vˈāh . s בְּ in
9:7. vos autem crescite et multiplicamini et ingredimini super terram et implete eam
But increase you and multiply, and go upon the earth, and fill it.
9:7. But as for you: increase and multiply, and go forth upon the earth and fulfill it.”
9:7. And you, be ye fruitful, and multiply; bring forth abundantly in the earth, and multiply therein.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:7: Gen 9:1, Gen 9:19, Gen 1:28, Gen 8:17
John Gill
9:7 And you, be ye fruitful and multiply,.... Instead of taking away the lives of men, the great concern should be to multiply them; and this indeed is one reason of the above law, to prevent the decrease and ruin of mankind; and which was peculiarly needful, when there were so few men in the world as only four, and therefore it is repeated in stronger terms:
bring forth abundantly in the earth, and multiply therein; that the whole earth might be overspread with men, and repeopled sufficiently, as it was by the sons of Noah, see Gen 9:19.
9:89:8: Եւ խօսեցա՛ւ Տէր Աստուած ընդ Նոյի, եւ ընդ որդիս նորա որ ընդ նմա էին՝ եւ ասէ.
8 Տէր Աստուած, դիմելով Նոյին ու նրա որդիներին, որոնք նրա հետ էին, ասաց.
8 Եւ Աստուած խօսեցաւ Նոյին ու անոր որդիներուն հետ՝ ըսելով.
Եւ խօսեցաւ [134]Տէր Աստուած ընդ Նոյի եւ ընդ որդիս նորա որ ընդ նմա էին եւ ասէ:

9:8: Եւ խօսեցա՛ւ Տէր Աստուած ընդ Նոյի, եւ ընդ որդիս նորա որ ընդ նմա էին՝ եւ ասէ.
8 Տէր Աստուած, դիմելով Նոյին ու նրա որդիներին, որոնք նրա հետ էին, ասաց.
8 Եւ Աստուած խօսեցաւ Նոյին ու անոր որդիներուն հետ՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
9:88: И сказал Бог Ною и сынам его с ним:
9:8 καὶ και and; even εἶπεν επω say; speak ὁ ο the θεὸς θεος God τῷ ο the Νωε νωε Nōe; Noe καὶ και and; even τοῖς ο the υἱοῖς υιος son αὐτοῦ αυτος he; him μετ᾿ μετα with; amid αὐτοῦ αυτος he; him λέγων λεγω tell; declare
9:8 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) אֶל־ ʔel- אֶל to נֹ֔חַ nˈōₐḥ נֹחַ Noah וְ wᵊ וְ and אֶל־ ʔel- אֶל to בָּנָ֥יו bānˌāʸw בֵּן son אִתֹּ֖ו ʔittˌô אֵת together with לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
9:8. haec quoque dixit Deus ad Noe et ad filios eius cum eoThis also said God to Noe, and to his sons with him,
8. And God spake unto Noah, and to his sons with him, saying,
9:8. To Noah and to his sons with him, God also said this:
9:8. And God spake unto Noah, and to his sons with him, saying,
And God spake unto Noah, and to his sons with him, saying:

8: И сказал Бог Ною и сынам его с ним:
9:8
καὶ και and; even
εἶπεν επω say; speak
ο the
θεὸς θεος God
τῷ ο the
Νωε νωε Nōe; Noe
καὶ και and; even
τοῖς ο the
υἱοῖς υιος son
αὐτοῦ αυτος he; him
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
λέγων λεγω tell; declare
9:8
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
אֶל־ ʔel- אֶל to
נֹ֔חַ nˈōₐḥ נֹחַ Noah
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
בָּנָ֥יו bānˌāʸw בֵּן son
אִתֹּ֖ו ʔittˌô אֵת together with
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
9:8. haec quoque dixit Deus ad Noe et ad filios eius cum eo
This also said God to Noe, and to his sons with him,
9:8. To Noah and to his sons with him, God also said this:
9:8. And God spake unto Noah, and to his sons with him, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: В рассматриваемом разделе говорится о возобновлении того завета, который Господь благословил заключить с Ноем еще пред потопом (6:18). Но теперь этот завет провозглашается еще торжественней и в более широком объеме: раньше он был только личный союз Бога с праведным Ноем («с тобою»); теперь в него входят и все семейство Ноя (с вами) и все их будущее потомство и даже мир животных.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8-17: God's Covenant with Noah.B. C. 2347.
8 And God spake unto Noah, and to his sons with him, saying, 9 And I, behold, I establish my covenant with you, and with your seed after you; 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. 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.
Here is, I. The general establishment of God's covenant with this new world, and the extent of that covenant, v. 9, 10. Here observe, 1. That God is graciously pleased to deal with man in the way of a covenant, wherein God greatly magnifies his condescending favour, and greatly encourages man's duty and obedience, as a reasonable and gainful service. 2. That all God's covenants with man are of his own making: I, behold, I. It is thus expressed both to raise our admiration--"Behold, and wonder, that though God be high yet he has this respect to man," and to confirm our assurances of the validity of the covenant--"Behold and see, I make it; I that am faithful and able to make it good." 3. That God's covenants are established more firmly than the pillars of heaven or the foundations of the earth, and cannot be disannulled. 4. That God's covenants are made with the covenanters and with their seed; the promise is to them and their children. 5. That those may be taken into covenant with God, and receive the benefits of it, who yet are not capable of restipulating, or giving their own consent. For this covenant is made with every living creature, every beast of the earth.
II. The particular intention of this covenant. It was designed to secure the world from another deluge: There shall not any more be a flood. God had drowned the world once, and still it was as filthy and provoking as ever, and God foresaw the wickedness of it, and yet promised he would never drown it any more; for he deals not with us according to our sins. It is owing to God's goodness and faithfulness, not to any reformation of the world, that it has not often been deluged and that it is not deluged now. As the old world was ruined to be a monument of justice, so this world remains to this day, a monument of mercy, according to the oath of God, that the waters of Noah should no more return to cover the earth, Isa. liv. 9. This promise of God keeps the sea and clouds in their decreed place, and sets them gates and bars; hitherto they shall come, Job xxxviii. 10, 11. If the sea should flow but for a few days, as it does twice every day for a few hours, what desolation would it make! And how destructive would the clouds be, if such showers as we have sometimes seen were continued long! But God, by flowing seas and sweeping rains, shows what he could do in wrath; and yet, by preserving the earth from being deluged between both, shows what he can do in mercy and will do in truth. Let us give him the glory of his mercy in promising and of his truth in performing. This promise does not hinder, 1. But that God may bring other wasting judgments upon mankind; for, though he has here bound himself not to use this arrow any more, yet he has other arrows in his quiver. 2. Nor but that he may destroy particular places and countries by the inundations of the sea or rivers. 3. Nor will the destruction of the world at the last day by fire be any breach of his promise. Sin which drowned the old world will burn this.
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: 13 I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth. 14 And it shall come to pass, when I bring a cloud over the earth, that the bow shall be seen in the cloud: 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. 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. 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.
Articles of agreement among men are usually sealed, that the covenants may be the more solemn, and the performances of the covenants the more sure, to mutual satisfaction. God therefore, being willing more abundantly to show to the heirs of promise the immutability of his councils, has confirmed his covenant by a seal (Heb. vi. 17), which makes the foundations we build on stand sure, 2 Tim. ii. 19. The seal of this covenant of nature was natural enough; it was the rainbow, which, it is likely, was seen in the clouds before, when second causes concurred, but was never a seal of the covenant till now that it was made so by a divine institution. Now, concerning this seal of the covenant, observe, 1. This seal is affixed with repeated assurances of the truth of that promise of which it was designed to be the ratification: I do set my bow in the cloud (v. 13); it shall be seen in the cloud (v. 14), that the eye may affect the heart and confirm the faith; and it shall be the token of the covenant (v. 12, 13), and I will remember my covenant, that the waters shall no more become a flood, v. 15. Nay, as if the Eternal Mind needed a memorandum, I will look upon it, that I may remember the everlasting covenant, v. 16. Thus here is line upon line, that we might have sure and strong consolation who have laid hold of this hope. 2. The rainbow appears when the clouds are most disposed to wet, and returns after the rain; when we have most reason to fear the rain prevailing, then God shows this seal of the promise that it shall not prevail. Thus God obviates our fears with such encouragements as are both suitable and seasonable. 3. The thicker the cloud the brighter the bow in the cloud. Thus, as threatening afflictions abound, encouraging consolations much more abound, 2 Cor. i. 5. 4. The rainbow appears when one part of the sky is clear, which intimates mercy remembered in the midst of wrath; and the clouds are hemmed as it were with the rainbow, that they may not overspread the heavens, for the bow is coloured rain or the edges of a cloud gilded. 5. The rainbow is the reflection of the beams of the sun, which intimates that all the glory and significancy of the seals of the covenant are derived from Christ the Sun of righteousness, who is also described with a rainbow about his throne (Rev. iv. 3), and a rainbow upon his head (Rev. x. 1), which intimates, not only his majesty, but his mediatorship. 6. The rainbow has fiery colours in it, to signify that though God will not again drown the world, yet, when the mystery of God shall be finished, the world shall be consumed by fire. 7. A bow bespeaks terror, but this bow has neither string nor arrow, as the bow ordained against the persecutors has (Ps. vii. 12, 13), and a bow alone will do little execution. It is a bow, but it is directed upwards, not towards the earth; for the seals of the covenant were intended to comfort, not to terrify. 8. As God looks upon the bow, that he may remember the covenant, so should we, that we also may be ever mindful of the covenant, with faith and thankfulness.
Albert Barnes: Notes on the Bible - 1834
9:8-11
Unto Noah and to his sons. - God addresses the sons of Noah as the progenitors of the future race. "I establish." He not merely makes כרת kā rat, but ratifies, his covenant with them. "My covenant." The covenant which was before mentioned to Noah in the directions concerning the making of the ark, and which was really, though tacitly, formed with Adam in the garden.
Carl Friedrich Keil and Franz Delitzsch
9:8
To give Noah and his sons a firm assurance of the prosperous continuance of the human race, God condescended to establish a covenant with them and their descendants, and to confirm this covenant by a visible sign for all generations. בּרית הקים is not equivalent to בּרית כּרת; it does not denote the formal conclusion of an actual covenant, but the "setting up of a covenant," or the giving of a promise possessing the nature of a covenant. In summing up the animals in Gen 9:10, the prepositions are accumulated: first בּ embracing the whole, then the partitive מן restricting the enumeration to those which went out of the ark, and lastly ל yl, "with regard to," extending it again to every individual. There was a correspondence between the covenant (Gen 9:11) and the sign which was to keep it before the sight of men (Gen 9:12): "I give (set) My bow in the cloud" (Gen 9:13). When God gathers (ענן Gen 9:14, lit., clouds) clouds over the earth, "the bow shall be seen in the cloud," and that not for man only, but for God also, who will look at the bow, "to remember His everlasting covenant." An "everlasting covenant" is a covenant "for perpetual generations," i.e., one which shall extend to all ages, even to the end of the world. The fact that God Himself would look at the bow and remember His covenant, was "a glorious and living expression of the great truth, that God's covenant signs, in which He has put His promises, are real vehicles of His grace, that they have power and essential worth not only with men, but also before God" (O. v. Gerlach). The establishment of the rainbow as a covenant sign of the promise that there should be no flood again, presupposes that it appeared then for the first time in the vault and clouds of heaven. From this it may be inferred, not that it did not rain before the flood, which could hardly be reconciled with Gen 2:5, but that the atmosphere was differently constituted; a supposition in perfect harmony with the facts of natural history, which point to differences in the climate of the earth's surface before and after the flood. The fact that the rainbow, that "coloured splendour thrown by the bursting forth of the sun upon the departing clouds," is the result of the reciprocal action of light, and air, and water, is no disproof of the origin and design recorded here. For the laws of nature are ordained by God, and have their ultimate ground and purpose in the divine plan of the universe which links together both nature and grace. "Springing as it does from the effect of the sun upon the dark mass of clouds, it typifies the readiness of the heavenly to pervade the earthly; spread out as it is between heaven and earth, it proclaims peace between God and man; and whilst spanning the whole horizon, it teaches the all-embracing universality of the covenant of grace" (Delitzsch).
John Gill
9:8 And God spake unto Noah, and to his sons with him,.... Not only what is contained in the preceding verses, but in the subsequent ones:
saying; as follows.
9:99:9: Եւ ահաւասիկ ես հաստատե՛մ զուխտ իմ ընդ ձեզ, եւ ընդ զաւակի ձերում յետ ձեր:
9 «Ահա ես ուխտ եմ դնում ձեզ հետ, ձեզնից յետոյ եկող ձեր սերունդների հետ,
9 «Ես ահա ձեզի հետ ու ձեզմէ ետքը ձեր սերունդին հետ իմ ուխտս պիտի հաստատեմ
Եւ ահաւասիկ ես հաստատեմ զուխտ իմ ընդ ձեզ, եւ ընդ զաւակի ձերում յետ ձեր:

9:9: Եւ ահաւասիկ ես հաստատե՛մ զուխտ իմ ընդ ձեզ, եւ ընդ զաւակի ձերում յետ ձեր:
9 «Ահա ես ուխտ եմ դնում ձեզ հետ, ձեզնից յետոյ եկող ձեր սերունդների հետ,
9 «Ես ահա ձեզի հետ ու ձեզմէ ետքը ձեր սերունդին հետ իմ ուխտս պիտի հաստատեմ
zohrab-1805▾ eastern-1994▾ western am▾
9:99: вот, Я поставляю завет Мой с вами и с потомством вашим после вас,
9:9 ἐγὼ εγω I ἰδοὺ ιδου see!; here I am ἀνίστημι ανιστημι stand up; resurrect τὴν ο the διαθήκην διαθηκη covenant μου μου of me; mine ὑμῖν υμιν you καὶ και and; even τῷ ο the σπέρματι σπερμα seed ὑμῶν υμων your μεθ᾿ μετα with; amid ὑμᾶς υμας you
9:9 וַ wa וְ and אֲנִ֕י ʔᵃnˈî אֲנִי i הִנְנִ֥י hinnˌî הִנֵּה behold מֵקִ֛ים mēqˈîm קום arise אֶת־ ʔeṯ- אֵת [object marker] בְּרִיתִ֖י bᵊrîṯˌî בְּרִית covenant אִתְּכֶ֑ם ʔittᵊḵˈem אֵת together with וְ wᵊ וְ and אֶֽת־ ʔˈeṯ- אֵת together with זַרְעֲכֶ֖ם zarʕᵃḵˌem זֶרַע seed אַֽחֲרֵיכֶֽם׃ ʔˈaḥᵃrêḵˈem אַחַר after
9:9. ecce ego statuam pactum meum vobiscum et cum semine vestro post vosBehold I will establish my covenant with you, and with your seed after you:
9. And I, behold, I establish my covenant with you, and with your seed after you;
9:9. “Behold, I will establish my covenant with you, and with your offspring after you,
9:9. And I, behold, I establish my covenant with you, and with your seed after you;
And I, behold, I establish my covenant with you, and with your seed after you:

9: вот, Я поставляю завет Мой с вами и с потомством вашим после вас,
9:9
ἐγὼ εγω I
ἰδοὺ ιδου see!; here I am
ἀνίστημι ανιστημι stand up; resurrect
τὴν ο the
διαθήκην διαθηκη covenant
μου μου of me; mine
ὑμῖν υμιν you
καὶ και and; even
τῷ ο the
σπέρματι σπερμα seed
ὑμῶν υμων your
μεθ᾿ μετα with; amid
ὑμᾶς υμας you
9:9
וַ wa וְ and
אֲנִ֕י ʔᵃnˈî אֲנִי i
הִנְנִ֥י hinnˌî הִנֵּה behold
מֵקִ֛ים mēqˈîm קום arise
אֶת־ ʔeṯ- אֵת [object marker]
בְּרִיתִ֖י bᵊrîṯˌî בְּרִית covenant
אִתְּכֶ֑ם ʔittᵊḵˈem אֵת together with
וְ wᵊ וְ and
אֶֽת־ ʔˈeṯ- אֵת together with
זַרְעֲכֶ֖ם zarʕᵃḵˌem זֶרַע seed
אַֽחֲרֵיכֶֽם׃ ʔˈaḥᵃrêḵˈem אַחַר after
9:9. ecce ego statuam pactum meum vobiscum et cum semine vestro post vos
Behold I will establish my covenant with you, and with your seed after you:
9:9. “Behold, I will establish my covenant with you, and with your offspring after you,
9:9. And I, behold, I establish my covenant with you, and with your seed after you;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: «вот, Я поставляю завет Мой с вами…» Это был завет спасения от разрушения и смерти, и в этом смысле он может служить прообразом евангельского обетования, проповедующего благую весть об избавлении от вечной, греховной смерти (Иез 34:25; 37:26; Иер 32:40).
Albert Barnes: Notes on the Bible - 1834
9:9-10
The party with whom God now enters into covenant is here fully described. "You and your seed after you, and every breathing living thing;" the latter merely "on account of the former." The animals are specially mentioned because they partake in the special benefit of preservation from a flood, which is guaranteed in this covenant. There is a remarkable expression employed here - "From all that come out of the ark, to every beast of the land." It seems to imply that the beast of the land, or the wild beast, was not among those that came out of the ark, and, therefore, not among those that went in. This coincides with the view we have given of the inmates of the ark.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:9: Gen 9:11, Gen 9:17, Gen 6:18, Gen 17:7, Gen 17:8, Gen 22:17; Isa 54:9, Isa 54:10; Jer 31:35, Jer 31:36, Jer 33:20; Rom 1:3
Geneva 1599
9:9 And I, behold, I establish my (h) covenant with you, and with your (i) seed after you;
(h) To assure you that the world will never again be destroyed by a flood.
(i) The children which are not yet born, are comprehended in God's covenant with their fathers.
John Gill
9:9 And I, behold, I establish my covenant with you,.... Not the covenant of grace in Christ, but of the preservation of the creatures in common, a promise that they should not be destroyed any more by a flood; to which promise it seems an oath was annexed, as appears from Is 54:9 which passage refers to this covenant, as Aben Ezra on the place observes; and both to raise attention to what is here affirmed, and to show the certainty of it, the word "behold" is prefixed to it; nor is it amiss what Jarchi observes, that this follows upon the direction and exhortation to procreation of children, and is an encouragement to it; since it is assured that posterity should be no more cut off in the manner it had been; for this covenant was made and established not only with Noah, and his sons, but with all their succeeding offspring, as follows:
and with your seed after you; with all their posterity to the end of the world; so that this covenant was made with all the world, and all the individuals in it, from Noah's time to the end of it; for from him and his sons sprung the whole race of men that peopled the world, and still continue to inhabit it; hence here is nothing in it peculiar to the seed of believers.
John Wesley
9:9 We have here the general establishment of God's covenant with this new world, and the extent of that covenant.
9:109:10: Եւ ընդ ամենայն շնչոյ կենդանւոյ որ ընդ ձե՛զ են, ՚ի թռչնոց եւ յանասնոց եւ յամենայն գազանաց երկրի ※ որ ընդ ձեզ. եւ յամենեցունց որ ելին ՚ի տապանէ անտի, եւ ամենայն անասնոց երկրի։
10 ձեզ հետ եղող բոլոր կենդանի էակների հետ՝ թռչունների, անասունների, երկրի բոլոր գազանների, այդ տապանից դուրս եկած բոլորի եւ երկրի բոլոր կենդանիների հետ:
10 Եւ ձեզի հետ եղող ամէն շնչաւոր կենդանիի հետ, թէ՛ թռչունի, թէ՛ անասունի եւ թէ՛ ձեզի հետ եղող երկրի ամէն գազանի հետ, տապանէն ելածներէն ամենուն հետ ու երկրի բոլոր անասուններուն հետ։
Եւ ընդ ամենայն շնչոյ կենդանւոյ որ ընդ ձեզ են, ի թռչնոց եւ յանասնոց եւ յամենայն գազանաց երկրի որ ընդ ձեզ, եւ յամենեցունց որ ելին ի տապանէ անտի, եւ յամենայն անասնոց երկրի:

9:10: Եւ ընդ ամենայն շնչոյ կենդանւոյ որ ընդ ձե՛զ են, ՚ի թռչնոց եւ յանասնոց եւ յամենայն գազանաց երկրի ※ որ ընդ ձեզ. եւ յամենեցունց որ ելին ՚ի տապանէ անտի, եւ ամենայն անասնոց երկրի։
10 ձեզ հետ եղող բոլոր կենդանի էակների հետ՝ թռչունների, անասունների, երկրի բոլոր գազանների, այդ տապանից դուրս եկած բոլորի եւ երկրի բոլոր կենդանիների հետ:
10 Եւ ձեզի հետ եղող ամէն շնչաւոր կենդանիի հետ, թէ՛ թռչունի, թէ՛ անասունի եւ թէ՛ ձեզի հետ եղող երկրի ամէն գազանի հետ, տապանէն ելածներէն ամենուն հետ ու երկրի բոլոր անասուններուն հետ։
zohrab-1805▾ eastern-1994▾ western am▾
9:1010: и со всякою душею живою, которая с вами, с птицами и со скотами, и со всеми зверями земными, которые у вас, со всеми вышедшими из ковчега, со всеми животными земными;
9:10 καὶ και and; even πάσῃ πας all; every ψυχῇ ψυχη soul τῇ ο the ζώσῃ ζαω live; alive μεθ᾿ μετα with; amid ὑμῶν υμων your ἀπὸ απο from; away ὀρνέων ορνεον fowl καὶ και and; even ἀπὸ απο from; away κτηνῶν κτηνος livestock; animal καὶ και and; even πᾶσι πας all; every τοῖς ο the θηρίοις θηριον beast τῆς ο the γῆς γη earth; land ὅσα οσος as much as; as many as μεθ᾿ μετα with; amid ὑμῶν υμων your ἀπὸ απο from; away πάντων πας all; every τῶν ο the ἐξελθόντων εξερχομαι come out; go out ἐκ εκ from; out of τῆς ο the κιβωτοῦ κιβωτος ark
9:10 וְ wᵊ וְ and אֵ֨ת ʔˌēṯ אֵת together with כָּל־ kol- כֹּל whole נֶ֤פֶשׁ nˈefeš נֶפֶשׁ soul הַֽ hˈa הַ the חַיָּה֙ ḥayyˌā חַי alive אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אִתְּכֶ֔ם ʔittᵊḵˈem אֵת together with בָּ bā בְּ in † הַ the עֹ֧וף ʕˈôf עֹוף birds בַּ ba בְּ in † הַ the בְּהֵמָ֛ה bbᵊhēmˈā בְּהֵמָה cattle וּֽ ˈû וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole חַיַּ֥ת ḥayyˌaṯ חַיָּה wild animal הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth אִתְּכֶ֑ם ʔittᵊḵˈem אֵת together with מִ mi מִן from כֹּל֙ kkˌōl כֹּל whole יֹצְאֵ֣י yōṣᵊʔˈê יצא go out הַ ha הַ the תֵּבָ֔ה ttēvˈā תֵּבָה ark לְ lᵊ לְ to כֹ֖ל ḵˌōl כֹּל whole חַיַּ֥ת ḥayyˌaṯ חַיָּה wild animal הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
9:10. et ad omnem animam viventem quae est vobiscum tam in volucribus quam in iumentis et pecudibus terrae cunctis quae egressa sunt de arca et universis bestiis terraeAnd with every living soul that is with you, as well in all birds as in cattle and beasts of the earth, that are come forth out of the ark, and in all the beasts of the earth.
10. and with every living creature that is with you, the fowl, the cattle, and every beast of the earth with you; of all that go out of the ark, even every beast of the earth.
9:10. and with every living soul that is with you: as much with the birds as with the cattle and all the animals of the earth that have gone forth from the ark, and with all the wild beasts of the earth.
9:10. 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.
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: и со всякою душею живою, которая с вами, с птицами и со скотами, и со всеми зверями земными, которые у вас, со всеми вышедшими из ковчега, со всеми животными земными;
9:10
καὶ και and; even
πάσῃ πας all; every
ψυχῇ ψυχη soul
τῇ ο the
ζώσῃ ζαω live; alive
μεθ᾿ μετα with; amid
ὑμῶν υμων your
ἀπὸ απο from; away
ὀρνέων ορνεον fowl
καὶ και and; even
ἀπὸ απο from; away
κτηνῶν κτηνος livestock; animal
καὶ και and; even
πᾶσι πας all; every
τοῖς ο the
θηρίοις θηριον beast
τῆς ο the
γῆς γη earth; land
ὅσα οσος as much as; as many as
μεθ᾿ μετα with; amid
ὑμῶν υμων your
ἀπὸ απο from; away
πάντων πας all; every
τῶν ο the
ἐξελθόντων εξερχομαι come out; go out
ἐκ εκ from; out of
τῆς ο the
κιβωτοῦ κιβωτος ark
9:10
וְ wᵊ וְ and
אֵ֨ת ʔˌēṯ אֵת together with
כָּל־ kol- כֹּל whole
נֶ֤פֶשׁ nˈefeš נֶפֶשׁ soul
הַֽ hˈa הַ the
חַיָּה֙ ḥayyˌā חַי alive
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אִתְּכֶ֔ם ʔittᵊḵˈem אֵת together with
בָּ בְּ in
הַ the
עֹ֧וף ʕˈôf עֹוף birds
בַּ ba בְּ in
הַ the
בְּהֵמָ֛ה bbᵊhēmˈā בְּהֵמָה cattle
וּֽ ˈû וְ and
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
חַיַּ֥ת ḥayyˌaṯ חַיָּה wild animal
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
אִתְּכֶ֑ם ʔittᵊḵˈem אֵת together with
מִ mi מִן from
כֹּל֙ kkˌōl כֹּל whole
יֹצְאֵ֣י yōṣᵊʔˈê יצא go out
הַ ha הַ the
תֵּבָ֔ה ttēvˈā תֵּבָה ark
לְ lᵊ לְ to
כֹ֖ל ḵˌōl כֹּל whole
חַיַּ֥ת ḥayyˌaṯ חַיָּה wild animal
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
9:10. et ad omnem animam viventem quae est vobiscum tam in volucribus quam in iumentis et pecudibus terrae cunctis quae egressa sunt de arca et universis bestiis terrae
And with every living soul that is with you, as well in all birds as in cattle and beasts of the earth, that are come forth out of the ark, and in all the beasts of the earth.
9:10. and with every living soul that is with you: as much with the birds as with the cattle and all the animals of the earth that have gone forth from the ark, and with all the wild beasts of the earth.
9:10. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-11: «и со всякою душею живою…» Вот еще доказательство того, насколько тесна связь человека со всей природой: падает человек, падает и вся природа; гибнет человек, погибает и все живущее, наконец, восстает человек и с ним восстает и вся тварь (Рим 8:20).

Дарование знамения радуги.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:10: Gen 9:15, Gen 9:16, Gen 8:1; Job 38:1-41, Job 41:1-34; Psa 36:5, Psa 36:6, Psa 145:9; Jon 4:11
John Gill
9:10 And with every living creature that is with you,.... This is a further proof that this was not the covenant of grace, but of conservation, since it is made with irrational as well as rational creatures:
of the fowl, of the cattle, and of every beast of the earth with you; the birds of the air, the tame cattle, and the wild beasts:
from all that go out of the ark, to every beast of the earth; which take in the creeping things not mentioned, for these were in the ark, and came out of the ark with Noah; and this covenant not only included all the several kinds of creatures that came out of the ark with Noah, but it reached to all that should spring from them in future ages, to the end of the world.
9:119:11: Եւ հաստատեցի՛ց զուխտ իմ ընդ ձեզ. եւ ո՛չ եւս մեռանիցի ամենայն մարմին ՚ի ջրհեղեղէ. եւ ո՛չ եւս եղիցի ջրհեղեղ ջուրց ապականել զամենայն երկիր[69]։ [69] Ոմանք. Եւ ո՛չ եւս մեռցի ամենայն։
11 Ես ուխտ եմ դնում ձեզ հետ. այլեւս ոչ մի էակ չի մեռնի ջրհեղեղից, ողջ երկիրը ոչնչացնող ջրհեղեղ չի լինի այլեւս»:
11 Ձեզի հետ իմ ուխտս պիտի հաստատեմ, որ անգամ մըն ալ ամէն մարմին ջրհեղեղի ջուրերէն չկորսուի, ո՛չ ալ նորէն ջրհեղեղ պիտի ըլլայ երկիրը աւերելու համար»։
Եւ հաստատեցից զուխտ իմ ընդ ձեզ. եւ ոչ եւս մեռանիցի ամենայն մարմին ի ջրհեղեղէ, եւ ոչ եւս եղիցի ջրհեղեղ ջուրց ապականել զամենայն երկիր:

9:11: Եւ հաստատեցի՛ց զուխտ իմ ընդ ձեզ. եւ ո՛չ եւս մեռանիցի ամենայն մարմին ՚ի ջրհեղեղէ. եւ ո՛չ եւս եղիցի ջրհեղեղ ջուրց ապականել զամենայն երկիր[69]։
[69] Ոմանք. Եւ ո՛չ եւս մեռցի ամենայն։
11 Ես ուխտ եմ դնում ձեզ հետ. այլեւս ոչ մի էակ չի մեռնի ջրհեղեղից, ողջ երկիրը ոչնչացնող ջրհեղեղ չի լինի այլեւս»:
11 Ձեզի հետ իմ ուխտս պիտի հաստատեմ, որ անգամ մըն ալ ամէն մարմին ջրհեղեղի ջուրերէն չկորսուի, ո՛չ ալ նորէն ջրհեղեղ պիտի ըլլայ երկիրը աւերելու համար»։
zohrab-1805▾ eastern-1994▾ western am▾
9:1111: поставляю завет Мой с вами, что не будет более истреблена всякая плоть водами потопа, и не будет уже потопа на опустошение земли.
9:11 καὶ και and; even στήσω ιστημι stand; establish τὴν ο the διαθήκην διαθηκη covenant μου μου of me; mine πρὸς προς to; toward ὑμᾶς υμας you καὶ και and; even οὐκ ου not ἀποθανεῖται αποθνησκω die πᾶσα πας all; every σὰρξ σαρξ flesh ἔτι ετι yet; still ἀπὸ απο from; away τοῦ ο the ὕδατος υδωρ water τοῦ ο the κατακλυσμοῦ κατακλυσμος cataclysm καὶ και and; even οὐκ ου not ἔσται ειμι be ἔτι ετι yet; still κατακλυσμὸς κατακλυσμος cataclysm ὕδατος υδωρ water τοῦ ο the καταφθεῖραι καταφθειρω decompose; corrupt πᾶσαν πας all; every τὴν ο the γῆν γη earth; land
9:11 וַ wa וְ and הֲקִמֹתִ֤י hᵃqimōṯˈî קום arise אֶת־ ʔeṯ- אֵת [object marker] בְּרִיתִי֙ bᵊrîṯˌî בְּרִית covenant אִתְּכֶ֔ם ʔittᵊḵˈem אֵת together with וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִכָּרֵ֧ת yikkārˈēṯ כרת cut כָּל־ kol- כֹּל whole בָּשָׂ֛ר bāśˈār בָּשָׂר flesh עֹ֖וד ʕˌôḏ עֹוד duration מִ mi מִן from מֵּ֣י mmˈê מַיִם water הַ ha הַ the מַּבּ֑וּל mmabbˈûl מַבּוּל deluge וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִהְיֶ֥ה yihyˌeh היה be עֹ֛וד ʕˈôḏ עֹוד duration מַבּ֖וּל mabbˌûl מַבּוּל deluge לְ lᵊ לְ to שַׁחֵ֥ת šaḥˌēṯ שׁחת destroy הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
9:11. statuam pactum meum vobiscum et nequaquam ultra interficietur omnis caro aquis diluvii neque erit deinceps diluvium dissipans terramI will establish my covenant with you, and all flesh shall be no more destroyed with the waters of a flood, neither shall there be from henceforth a flood to waste the earth.
11. And I will establish my covenant with you; neither shall all flesh be cut off any more by the waters of the flood; neither shall there any more be a flood to destroy the earth.
9:11. I will establish my covenant with you, and no longer will all that is flesh be put to death by the waters of a great flood, and, henceforth, there will not be a great flood to utterly destroy the earth.”
9:11. 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.
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: поставляю завет Мой с вами, что не будет более истреблена всякая плоть водами потопа, и не будет уже потопа на опустошение земли.
9:11
καὶ και and; even
στήσω ιστημι stand; establish
τὴν ο the
διαθήκην διαθηκη covenant
μου μου of me; mine
πρὸς προς to; toward
ὑμᾶς υμας you
καὶ και and; even
οὐκ ου not
ἀποθανεῖται αποθνησκω die
πᾶσα πας all; every
σὰρξ σαρξ flesh
ἔτι ετι yet; still
ἀπὸ απο from; away
τοῦ ο the
ὕδατος υδωρ water
τοῦ ο the
κατακλυσμοῦ κατακλυσμος cataclysm
καὶ και and; even
οὐκ ου not
ἔσται ειμι be
ἔτι ετι yet; still
κατακλυσμὸς κατακλυσμος cataclysm
ὕδατος υδωρ water
τοῦ ο the
καταφθεῖραι καταφθειρω decompose; corrupt
πᾶσαν πας all; every
τὴν ο the
γῆν γη earth; land
9:11
וַ wa וְ and
הֲקִמֹתִ֤י hᵃqimōṯˈî קום arise
אֶת־ ʔeṯ- אֵת [object marker]
בְּרִיתִי֙ bᵊrîṯˌî בְּרִית covenant
אִתְּכֶ֔ם ʔittᵊḵˈem אֵת together with
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יִכָּרֵ֧ת yikkārˈēṯ כרת cut
כָּל־ kol- כֹּל whole
בָּשָׂ֛ר bāśˈār בָּשָׂר flesh
עֹ֖וד ʕˌôḏ עֹוד duration
מִ mi מִן from
מֵּ֣י mmˈê מַיִם water
הַ ha הַ the
מַּבּ֑וּל mmabbˈûl מַבּוּל deluge
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יִהְיֶ֥ה yihyˌeh היה be
עֹ֛וד ʕˈôḏ עֹוד duration
מַבּ֖וּל mabbˌûl מַבּוּל deluge
לְ lᵊ לְ to
שַׁחֵ֥ת šaḥˌēṯ שׁחת destroy
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
9:11. statuam pactum meum vobiscum et nequaquam ultra interficietur omnis caro aquis diluvii neque erit deinceps diluvium dissipans terram
I will establish my covenant with you, and all flesh shall be no more destroyed with the waters of a flood, neither shall there be from henceforth a flood to waste the earth.
9:11. I will establish my covenant with you, and no longer will all that is flesh be put to death by the waters of a great flood, and, henceforth, there will not be a great flood to utterly destroy the earth.”
9:11. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
9:11
The benefits conferred by this form of God's covenant are here specified. First, all flesh shall no more be cut off by a flood; secondly, the land shall no more be destroyed by this means. The Lord has been true to his promise in saving Noah and his family from the flood of waters. He now perpetuates his promise by assuring him that the land would not again be overwhelmed with water. This is the new and present blessing of the covenant. Its former blessings are not abrogated, but only confirmed and augmented by the present. Other and higher benefits will flow out of this to those who rightly receive it, even throughout the ages of eternity. The present benefit is shared by the whole race descended from Noah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:11: And I: Gen 8:21, Gen 8:22; Isa 54:9
neither shall all: Gen 7:21-23, Gen 8:21, Gen 8:22; Pe2 3:7, Pe2 3:11
John Gill
9:11 And I will establish my covenant with you,.... This is repeated to denote the certainty of it, as well as to lead on to the particulars of it:
neither shall all flesh be cut off any more by the waters of a flood; neither man nor beast, at least not all of them, and especially by water:
neither shall there be any more a flood to destroy the earth; not a general deluge, otherwise notwithstanding this promise there might be, as there have been, particular inundations, which have overflowed particular countries and places, but not the whole earth; and this hinders not but that the whole earth may be destroyed by fire, as it will be at the last day, only not by water any more; and this is the sum and substance of the covenant with Noah, his sons, and all the creatures that have been, or shall be.
John Wesley
9:11 There shall not any more be a flood - God had drowned the world once, and still it is as provoking as ever; yet he will never drown it any more, for he deals not with us according to our sins. This promise of God keeps the sea and clouds in their decreed place, and sets them gates and bars, Hitherto they shall come, Job 38:10-11. If the sea should flow but for a few days, as it doth twice every day for a few hours, what desolations would it make? So would the clouds, if such showers as we have sometimes seen, were continued long. But God by flowing seas, and sweeping rains, shews what he could do in wrath; and yet by preserving the earth from being deluged between both, shews what he can do in mercy, and will do in truth.
9:129:12: Եւ ասէ Տէր Աստուած ցՆոյ. Ա՛յս է նշան ուխտին զոր ես տաց ընդ իս եւ ընդ ձեզ, եւ ՚ի մէջ ամենայն շնչոյ կենդանւոյ որ է՛ ընդ ձեզ, յազգս յաւիտենից[70]։ [70] Ոմանք յաւելուն. Եւ ասէ Տէր Աստուած ցՆոյ եւ ցորդիս նորա, այս է։
12 Տէր Աստուած ասաց Նոյին. «Իմ ու ձեր միջեւ, ձեզ հետ եղող ամէն կենդանի էակի միջեւ գալիք բոլոր սերունդների համար իմ հաստատած ուխտի նշանն այս է.
12 Եւ Աստուած ըսաւ. «Իմ ու ձեր մէջտեղ եւ ձեզի հետ եղող ամէն շնչաւոր կենդանիի մէջտեղ յաւիտենական դարերու համար ըրած ուխտիս իբր նշան՝
Եւ ասէ [135]Տէր Աստուած [136]ցՆոյ. Այս է նշան ուխտին զոր ես տաց ընդ իս եւ ընդ ձեզ, եւ ի մէջ ամենայն շնչոյ կենդանւոյ որ է ընդ ձեզ, յազգս յաւիտենից:

9:12: Եւ ասէ Տէր Աստուած ցՆոյ. Ա՛յս է նշան ուխտին զոր ես տաց ընդ իս եւ ընդ ձեզ, եւ ՚ի մէջ ամենայն շնչոյ կենդանւոյ որ է՛ ընդ ձեզ, յազգս յաւիտենից[70]։
[70] Ոմանք յաւելուն. Եւ ասէ Տէր Աստուած ցՆոյ եւ ցորդիս նորա, այս է։
12 Տէր Աստուած ասաց Նոյին. «Իմ ու ձեր միջեւ, ձեզ հետ եղող ամէն կենդանի էակի միջեւ գալիք բոլոր սերունդների համար իմ հաստատած ուխտի նշանն այս է.
12 Եւ Աստուած ըսաւ. «Իմ ու ձեր մէջտեղ եւ ձեզի հետ եղող ամէն շնչաւոր կենդանիի մէջտեղ յաւիտենական դարերու համար ըրած ուխտիս իբր նշան՝
zohrab-1805▾ eastern-1994▾ western am▾
9:1212: И сказал Бог: вот знамение завета, который Я поставляю между Мною и между вами и между всякою душею живою, которая с вами, в роды навсегда:
9:12 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master ὁ ο the θεὸς θεος God πρὸς προς to; toward Νωε νωε Nōe; Noe τοῦτο ουτος this; he τὸ ο the σημεῖον σημειον sign τῆς ο the διαθήκης διαθηκη covenant ὃ ος who; what ἐγὼ εγω I δίδωμι διδωμι give; deposit ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἐμοῦ εμου my καὶ και and; even ὑμῶν υμων your καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle πάσης πας all; every ψυχῆς ψυχη soul ζώσης ζαω live; alive ἥ ος who; what ἐστιν ειμι be μεθ᾿ μετα with; amid ὑμῶν υμων your εἰς εις into; for γενεὰς γενεα generation αἰωνίους αιωνιος eternal; of ages
9:12 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) זֹ֤את zˈōṯ זֹאת this אֹֽות־ ʔˈôṯ- אֹות sign הַ ha הַ the בְּרִית֙ bbᵊrîṯ בְּרִית covenant אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אֲנִ֣י ʔᵃnˈî אֲנִי i נֹתֵ֗ן nōṯˈēn נתן give בֵּינִי֙ bênˌî בַּיִן interval וּ û וְ and בֵ֣ינֵיכֶ֔ם vˈênêḵˈem בַּיִן interval וּ û וְ and בֵ֛ין vˈên בַּיִן interval כָּל־ kol- כֹּל whole נֶ֥פֶשׁ nˌefeš נֶפֶשׁ soul חַיָּ֖ה ḥayyˌā חַי alive אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אִתְּכֶ֑ם ʔittᵊḵˈem אֵת together with לְ lᵊ לְ to דֹרֹ֖ת ḏōrˌōṯ דֹּור generation עֹולָֽם׃ ʕôlˈām עֹולָם eternity
9:12. dixitque Deus hoc signum foederis quod do inter me et vos et ad omnem animam viventem quae est vobiscum in generationes sempiternasAnd God said: This is the sign of the covenant which I will give between me and you, and to every living soul that is with you, for perpetual generations.
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:
9:12. And God said: “This is the sign of the pact that I grant between me and you, and to every living soul that is with you, for perpetual generations.
9:12. 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:
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: И сказал Бог: вот знамение завета, который Я поставляю между Мною и между вами и между всякою душею живою, которая с вами, в роды навсегда:
9:12
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
ο the
θεὸς θεος God
πρὸς προς to; toward
Νωε νωε Nōe; Noe
τοῦτο ουτος this; he
τὸ ο the
σημεῖον σημειον sign
τῆς ο the
διαθήκης διαθηκη covenant
ος who; what
ἐγὼ εγω I
δίδωμι διδωμι give; deposit
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
ἐμοῦ εμου my
καὶ και and; even
ὑμῶν υμων your
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
πάσης πας all; every
ψυχῆς ψυχη soul
ζώσης ζαω live; alive
ος who; what
ἐστιν ειμι be
μεθ᾿ μετα with; amid
ὑμῶν υμων your
εἰς εις into; for
γενεὰς γενεα generation
αἰωνίους αιωνιος eternal; of ages
9:12
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s)
זֹ֤את zˈōṯ זֹאת this
אֹֽות־ ʔˈôṯ- אֹות sign
הַ ha הַ the
בְּרִית֙ bbᵊrîṯ בְּרִית covenant
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אֲנִ֣י ʔᵃnˈî אֲנִי i
נֹתֵ֗ן nōṯˈēn נתן give
בֵּינִי֙ bênˌî בַּיִן interval
וּ û וְ and
בֵ֣ינֵיכֶ֔ם vˈênêḵˈem בַּיִן interval
וּ û וְ and
בֵ֛ין vˈên בַּיִן interval
כָּל־ kol- כֹּל whole
נֶ֥פֶשׁ nˌefeš נֶפֶשׁ soul
חַיָּ֖ה ḥayyˌā חַי alive
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אִתְּכֶ֑ם ʔittᵊḵˈem אֵת together with
לְ lᵊ לְ to
דֹרֹ֖ת ḏōrˌōṯ דֹּור generation
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
9:12. dixitque Deus hoc signum foederis quod do inter me et vos et ad omnem animam viventem quae est vobiscum in generationes sempiternas
And God said: This is the sign of the covenant which I will give between me and you, and to every living soul that is with you, for perpetual generations.
9:12. And God said: “This is the sign of the pact that I grant between me and you, and to every living soul that is with you, for perpetual generations.
9:12. 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:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-13: В качестве внешнего, видимого знака, удостоверяющего неповторяемость мирового потопа, Бог указал человеку на радугу, известное атмосферическое явление, состоящее в преломлении и разложении светового солнечного луча в прозрачной среде (массе) воды. Что касается того, как понимать самое значение этого знамения, то мнения экзегетов здесь расходятся: одни думают, что радуга с этого момента появляется только впервые и что раньше ее не существовало совершенно потому, что не было вовсе дождя, а земля орошалась только туманом и росою, как это можно предполагать на основании 6: ст. 2: гл. Другие более основательно допускают, что радуга существовала и раньше; но прежде она была совершенно безразличным небесным феноменом, — теперь же ей усваивается особенное символизирующее действие. И то обстоятельство, что для данной цели избрана именно радуга, а не что-либо иное, имеет свое полное оправдание: дело в том, что радуга, т. е. видимое нами преломление солнечных лучей, возможно лишь при том условии, чтобы тучи не сплошь покрывали собой небо, а оставляли просвет и для солнца, и дождь не представлял собой сплошной водяной массы, могущей угрожать потопом. Естествоиспытатели и теперь наблюдают, что радуги не бывает при тропических ливнях. Отсюда, появление радуги есть естественное доказательство того, что дождь не имеет угрожающего характера и непохож на наводнение пред потопом (7:11). Этому-то естественному натуральному явлению Бог и благоволил усвоить особое символическое значение, избрав его знамением Своего завета с Ноем. Аналогичные с данным примеры представляет, напр., ползание змия на чреве, ставшее символом унижения, или погружение в воду при таинстве крещения, сделавшееся символом очищения от первородного греха.

В Священном Писании мы встречаемся и с другими выражениями символического значения радуги: она служит одним из атрибутов божественного суда над миром вместе с молнией (Пс 17:14) или же является знамением божественного величия и славы (Иез 1:27–28; Сир 43:12–13; Откр 4:3; 10:1). Идея об особом таинственном знаменовании радуги, по-видимому, нашла себе отклик и в универсальных мифах языческой древности, где радуга чаще всего изображалась в виде кроткой посланницы небес, несущей на землю радость, мир и благоволение богов.
Albert Barnes: Notes on the Bible - 1834
9:12-16
The token of the covenant is now pointed out. "For perpetual ages." This stability of sea and land is to last during the remainder of the human period. What is to happen when the race of man is completed, is not the question at present. "My bow." As God's covenant is the well-known and still remembered compact formed with man when the command was issued in the Garden of Eden, so God's bow is the primeval arch, coexistent with the rays of light and the drops of rain. It is caused by the rays of the sun reflected from the falling raindrops at a particular angle to the eye of the spectator. A beautiful arch of reflected and refracted light is in this way formed for every eye. The rainbow is thus an index that the sky is not wholly overcast, since the sun is shining through the shower, and thereby demonstrating its partial extent. There could not, therefore, be a more beautiful or fitting token that there shall be no more a flood to sweep away all flesh and destroy the land.
It comes with its mild radiance only when the cloud condenses into a shower. It consists of heavenly light, variegated in hue, and mellowed in lustre, filling the beholder with an involuntary pleasure. It forms a perfect arch, extends as far as the shower extends, connects heaven and earth, and spans the horizon. In these respects it is a beautiful emblem of mercy rejoicing against judgment, of light from heaven irradiating and beatifying the soul, of grace always sufficient for the need of the reunion of earth and heaven, and of the universality of the offer of salvation. "Have I given." The rainbow existed as long as the present laws of light and air. But it is now mentioned for the first time, because it now becomes the fitting sign of security from another universal deluge, which is the special blessing of the covenant in its present form. "In the cloud." When a shower-cloud is spread over the sky, the bow appears, if the sun, the cloud, and the spectator are in the proper relation to one another. 16. "And I will look upon it to remember." The Scripture is most unhesitating and frank in ascribing to God all the attributes and exercises of personal freedom. While man looks on the bow to recall the promise of God, God himself looks on it to remember and perform this promise. Here freedom and immutability of purpose meet.
The covenant here ostensibly refers to the one point of the absence, for all time to come, of any danger to the human race from a deluge. But it presupposes and supplements the covenant with man subsisting from the very beginning. It is clearly of grace; for the Lord in the very terms affirms the fact that the imagination of man's heart is evil from his youth, while at the same time the original transgression belonged to the whole race. The condition by which any man becomes interested in it is not expressed, but easily understood from the nature of a covenant, a promise, and a sign, all of which require of us consenting faith in the party who covenants, promises, and gives the sign. The meritorious condition of the covenant of grace is dimly shadowed forth in the burnt-offerings which Noah presented on coming out of the ark. One thing, however, was surely and clearly Rev_ealed to the early saints; namely, the mercy of God. Assured of this, they were prepared humbly to believe that all would rebound to the glory of his holiness, justice, and truth, as well as of his mercy, grace, and love, though they might not yet fully understand how this would be accomplished.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:12: Gen 17:11; Exo 12:13, Exo 13:16; Jos 2:12; Mat 26:26-28; Co1 11:23-25
John Gill
9:12 And God said, this is the token of the covenant which I make between me and you,.... Meaning the bow in the cloud, and which might be formed in the cloud at this time, that Noah might see it, and know it when he saw it again, and seems to be pointed unto: "this is the token"; or sign of the covenant made between God and Noah, and his sons:
and every living creature that is with you, for perpetual generations; which more clearly shows and proves, that this covenant reaches to all creatures that then were, or should be in all ages, to the end of the world.
9:139:13: Զաղեղն իմ եդից յամպս, եւ եղիցի ՚ի նշանակ յաւիտենական ուխտին ընդ իս եւ ընդ ամենայն երկիր[71]։ [71] Ոմանք. Եւ եղիցին նշանակ յա՛՛։
13 իմ ծիածանը կը կապեմ ամպերի մէջ: Եւ դա թող լինի իմ ու ողջ երկրի միջեւ յաւիտենական ուխտի նշանը:
13 Իմ աղեղս ամպին մէջ պիտի դնեմ։ Այն պիտի ըլլայ իմ ու երկրի մէջտեղ եղած ուխտին նշանը։
Զաղեղն իմ եդից յամպս, եւ եղիցի ի նշանակ յաւիտենական ուխտին ընդ իս եւ ընդ ամենայն երկիր:

9:13: Զաղեղն իմ եդից յամպս, եւ եղիցի ՚ի նշանակ յաւիտենական ուխտին ընդ իս եւ ընդ ամենայն երկիր[71]։
[71] Ոմանք. Եւ եղիցին նշանակ յա՛՛։
13 իմ ծիածանը կը կապեմ ամպերի մէջ: Եւ դա թող լինի իմ ու ողջ երկրի միջեւ յաւիտենական ուխտի նշանը:
13 Իմ աղեղս ամպին մէջ պիտի դնեմ։ Այն պիտի ըլլայ իմ ու երկրի մէջտեղ եղած ուխտին նշանը։
zohrab-1805▾ eastern-1994▾ western am▾
9:1313: Я полагаю радугу Мою в облаке, чтоб она была знамением завета между Мною и между землею.
9:13 τὸ ο the τόξον τοξον bow μου μου of me; mine τίθημι τιθημι put; make ἐν εν in τῇ ο the νεφέλῃ νεφελη cloud καὶ και and; even ἔσται ειμι be εἰς εις into; for σημεῖον σημειον sign διαθήκης διαθηκη covenant ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἐμοῦ εμου my καὶ και and; even τῆς ο the γῆς γη earth; land
9:13 אֶת־ ʔeṯ- אֵת [object marker] קַשְׁתִּ֕י qaštˈî קֶשֶׁת bow נָתַ֖תִּי nāṯˌattî נתן give בֶּֽ bˈe בְּ in † הַ the עָנָ֑ן ʕānˈān עָנָן cloud וְ wᵊ וְ and הָֽיְתָה֙ hˈāyᵊṯā היה be לְ lᵊ לְ to אֹ֣ות ʔˈôṯ אֹות sign בְּרִ֔ית bᵊrˈîṯ בְּרִית covenant בֵּינִ֖י bênˌî בַּיִן interval וּ û וְ and בֵ֥ין vˌên בַּיִן interval הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
9:13. arcum meum ponam in nubibus et erit signum foederis inter me et inter terramI will set my bow in the clouds, and it shall be the sign of a covenant between me, and between the earth.
13. I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth.
9:13. I will place my arc in the clouds, and it will be the sign of the pact between myself and the earth.
9:13. I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth.
I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth:

13: Я полагаю радугу Мою в облаке, чтоб она была знамением завета между Мною и между землею.
9:13
τὸ ο the
τόξον τοξον bow
μου μου of me; mine
τίθημι τιθημι put; make
ἐν εν in
τῇ ο the
νεφέλῃ νεφελη cloud
καὶ και and; even
ἔσται ειμι be
εἰς εις into; for
σημεῖον σημειον sign
διαθήκης διαθηκη covenant
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
ἐμοῦ εμου my
καὶ και and; even
τῆς ο the
γῆς γη earth; land
9:13
אֶת־ ʔeṯ- אֵת [object marker]
קַשְׁתִּ֕י qaštˈî קֶשֶׁת bow
נָתַ֖תִּי nāṯˌattî נתן give
בֶּֽ bˈe בְּ in
הַ the
עָנָ֑ן ʕānˈān עָנָן cloud
וְ wᵊ וְ and
הָֽיְתָה֙ hˈāyᵊṯā היה be
לְ lᵊ לְ to
אֹ֣ות ʔˈôṯ אֹות sign
בְּרִ֔ית bᵊrˈîṯ בְּרִית covenant
בֵּינִ֖י bênˌî בַּיִן interval
וּ û וְ and
בֵ֥ין vˌên בַּיִן interval
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
9:13. arcum meum ponam in nubibus et erit signum foederis inter me et inter terram
I will set my bow in the clouds, and it shall be the sign of a covenant between me, and between the earth.
9:13. I will place my arc in the clouds, and it will be the sign of the pact between myself and the earth.
9:13. I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth.
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Adam Clarke: Commentary on the Bible - 1831
9:13: I do set my bow in the cloud - On the origin and nature of the rainbow there had been a great variety of conjectures, till Anthony de Dominis, bishop of Spalatro, in a treatise of his published by Bartholus in 1611, partly suggested the true cause of this phenomenon, which was afterwards fully explained and demonstrated by Sir Isaac Newton. To enter into this subject here in detail would be improper; and therefore the less informed reader must have recourse to treatises on Optics for its full explanation. To readers in general it may be sufficient to say that the rainbow is a mere natural effect of a natural cause:
1. It is never seen but in showery weather.
2. Nor then unless the sun shines.
3. It never appears in any part of the heavens but in that opposite to the sun.
4. It never appears greater than a semicircle, but often much less.
5. It is always double, there being what is called the superior and inferior, or primary and secondary rainbow.
6. These bows exhibit the seven prismatic colors, red, orange, yellow, green, blue, indigo, and violet.
7. The whole of this phenomenon depends on the rays of the sun falling on spherical drops of water, and being in their passage through them, refracted and reflected.
The formation of the primary and secondary rainbow depends on the two following propositions;
1. When the sun shines on the drops of rain as they are falling, the rays that come from those drops to the eye of the spectator, after One reflection and Two refractions, produce the primary rainbow.
2. When the sun shines on the drops of rain as they are falling, the rays that come from those drops to the eye of the spectator after Two reflections and Two refractions, produce the secondary rainbow.
The illustration of these propositions must be sought in treatises on Optics, assisted by plates. From the well-known cause of this phenomenon It cannot be rationally supposed that there was no rainbow in the heavens before the time mentioned in the text, for as the rainbow is the natural effect of the sun's rays falling on drops of water, and of their being refracted and reflected by them, it must have appeared at different times from the creation of the sun and the atmosphere. Nor does the text intimate that the bow was now created for a sign to Noah and his posterity; but that what was formerly created, or rather that which was the necessary effect, in certain cases, of the creation of the sun and atmosphere, should now be considered by them as an unfailing token of their continual preservation from the waters of a deluge; therefore the text speaks of what had already been done, and not of what was now done, קשתי נתתי kashti nathatti, "My bow I have given, or put in the cloud;" as if he said: As surely as the rainbow is a necessary effect of sunshine in rain, and must continue such as long as the sun and atmosphere endure, so surely shall this earth be preserved from destruction by water; and its preservation shall be as necessary an effect of my promise as the rainbow is of the shining of the sun during a shower of rain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:13: Eze 1:28; Rev 4:3, Rev 10:1
Geneva 1599
9:13 I do set my (k) bow in the cloud, and it shall be for a token of a covenant between me and the earth.
(k) By this we see that signs or ordinances should not be separate from the word.
John Gill
9:13 I do set my bow in the cloud,.... Or "I have given", or "have set it" (p); which seems as if it was at that instant set; this is the same we call the "rainbow": and so Horace (q) calls it "arcus pluvius": it is called a "bow", because of its form, being a semicircle, and a "rainbow", because it is seen in a day of rain, and is a sign of it, or of its being quickly over, Ezek 1:28 and this appears in a moist dewy cloud, neither very thick nor very thin, and is occasioned by the rays of the sun opposite to it, refracted on it: and this God calls "his bow", not only because made by him, for, notwithstanding the natural causes of it, the cloud and sun, the disposition of these to produce it, such a phenomenon is of God; but also because he appointed it to be a sign and token of his covenant with his creatures; so the Heathen poets (r) call the rainbow the messenger of Juno. It is a question whether there was a rainbow before the flood, and it is not easily answered; both Jews and Christians are divided about it; Saadiah thought there was one; but Aben Ezra disapproves of his opinion, and thinks it was first now made. The greater part of Christian interpreters are of the mind of Saadiah, that it was from the beginning, the natural causes of it, the sun and cloud, being before the flood; and that it was now after it only appointed to be a sign and token of the covenant; but though the natural causes of it did exist before, it does not follow, nor is it to be proved, that there was such a disposition of them to produce such an effect; and it might be so ordered in Providence, that there should not be any, that this might be entirely a new thing, and so a wonderful one, as the word for "token" (s) signifies; and the Greeks calls the rainbow the "daughter of Thaumas" or "Wonder" (t); and be the more fit to be a sign and token of the covenant, that God would no more destroy the earth with water; for otherwise, if this had been what Noah and his sons had been used to see, it can hardly be thought sufficient to take off their fears of a future inundation, which was the end and use it was to serve, as follows:
Tit shall be for a token of a covenant between me and the earth; that is, between God and the creatures of the earth; or of a promise that God would no more destroy the earth, and cut off the creatures in it by a flood; for though it is a bow, yet without arrows, and is not turned downwards towards the earth, but upwards towards heaven, and so is a token of mercy and kindness, and not of wrath and anger.
(p) "dedi", Montanus; so Ainsworth; "posui", Pisator, Drusius, Buxtorf. (q) De Arte Poetica, ver. 18. (r) Nuntia Junonis varios induta colores Concipit Iris aquas--------- Ovid. Metamorph. l. 1. Fab. 7. (s) "signum, tam nudum, quam prodigiosum", Buxtorf. (t) Plato in Theaeeteto, Plutarch. de Placit, Philosoph. 3, 4. Apollodor. Bibliothec. l. 1. p. 5.
John Wesley
9:13 I set my bow in the clouds - The rainbow, 'tis likely was seen in the clouds before, but was never a seal of the covenant 'till now. Now, concerning this seal of the covenant, observe, This seal is affixed with repeated assurances of the truth of that promise, which it was designed to be the ratification of; I do set my bow in the cloud, Gen 9:13. It shall be seen in the cloud, Gen 9:14. and it shall be a token of the covenant, Gen 9:12-13. And I will remember my covenant, that the waters shall no more become a flood, Gen 9:15. Nay, as if the eternal Mind needed a memorandum, I will look upon it that I may remember the everlasting covenant, Gen 9:16. The rainbow appears when the clouds are most disposed to wet; when we have most reason to fear the rain prevailing, God shews this seal of the promise that it shall not prevail. The rainbow appears when one part of the sky is clear, which imitates mercy remembered in the midst of wrath, and the clouds are hemmed as it were with the rainbow, that it may not overspread the heavens, for the bow is coloured rain, or the edges of a cloud gilded. As God looks upon the bow that he may remember the covenant, so should we, that we also may be ever mindful of the covenant with faith and thankfulness.
Robert Jamieson, A. R. Fausset and David Brown
9:13 RAINBOW. (Gen. 9:8-29)
I do set my bow in the cloud--set, that is, constitute or appoint. This common and familiar phenomenon being made the pledge of peace, its appearance when showers began to fall would be welcomed with the liveliest feelings of joy.
9:149:14: Եւ եղիցի ՚ի գումարել ինձ զամպս ՚ի վերայ երկրի, երեւեսցի աղեղն իմ յամպս։
14 Երբ երկրի վրայ ամպեր կուտակեմ, իմ ծիածանը թող երեւայ ամպերի մէջ:
14 Երբ երկրի վրայ ամպ բերեմ, աղեղը ամպին մէջ պիտի տեսնուի
Եւ եղիցի ի գումարել ինձ զամպս ի վերայ երկրի, երեւեսցի աղեղն իմ յամպս:

9:14: Եւ եղիցի ՚ի գումարել ինձ զամպս ՚ի վերայ երկրի, երեւեսցի աղեղն իմ յամպս։
14 Երբ երկրի վրայ ամպեր կուտակեմ, իմ ծիածանը թող երեւայ ամպերի մէջ:
14 Երբ երկրի վրայ ամպ բերեմ, աղեղը ամպին մէջ պիտի տեսնուի
zohrab-1805▾ eastern-1994▾ western am▾
9:1414: И будет, когда Я наведу облако на землю, то явится радуга в облаке;
9:14 καὶ και and; even ἔσται ειμι be ἐν εν in τῷ ο the συννεφεῖν συννεφεω me νεφέλας νεφελη cloud ἐπὶ επι in; on τὴν ο the γῆν γη earth; land ὀφθήσεται οραω view; see τὸ ο the τόξον τοξον bow μου μου of me; mine ἐν εν in τῇ ο the νεφέλῃ νεφελη cloud
9:14 וְ wᵊ וְ and הָיָ֕ה hāyˈā היה be בְּ bᵊ בְּ in עַֽנְנִ֥י ʕˈannˌî ענן appear עָנָ֖ן ʕānˌān עָנָן cloud עַל־ ʕal- עַל upon הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and נִרְאֲתָ֥ה nirʔᵃṯˌā ראה see הַ ha הַ the קֶּ֖שֶׁת qqˌešeṯ קֶשֶׁת bow בֶּ be בְּ in † הַ the עָנָֽן׃ ʕānˈān עָנָן cloud
9:14. cumque obduxero nubibus caelum apparebit arcus meus in nubibusAnd when I shall cover the sky with clouds, my bow shall appear in the clouds:
14. And it shall come to pass, when I bring a cloud over the earth, that the bow shall be seen in the cloud,
9:14. And when I obscure the sky with clouds, my arc will appear in the clouds.
9:14. And it shall come to pass, when I bring a cloud over the earth, that the bow shall be seen in the cloud:
And it shall come to pass, when I bring a cloud over the earth, that the bow shall be seen in the cloud:

14: И будет, когда Я наведу облако на землю, то явится радуга в облаке;
9:14
καὶ και and; even
ἔσται ειμι be
ἐν εν in
τῷ ο the
συννεφεῖν συννεφεω me
νεφέλας νεφελη cloud
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
ὀφθήσεται οραω view; see
τὸ ο the
τόξον τοξον bow
μου μου of me; mine
ἐν εν in
τῇ ο the
νεφέλῃ νεφελη cloud
9:14
וְ wᵊ וְ and
הָיָ֕ה hāyˈā היה be
בְּ bᵊ בְּ in
עַֽנְנִ֥י ʕˈannˌî ענן appear
עָנָ֖ן ʕānˌān עָנָן cloud
עַל־ ʕal- עַל upon
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
נִרְאֲתָ֥ה nirʔᵃṯˌā ראה see
הַ ha הַ the
קֶּ֖שֶׁת qqˌešeṯ קֶשֶׁת bow
בֶּ be בְּ in
הַ the
עָנָֽן׃ ʕānˈān עָנָן cloud
9:14. cumque obduxero nubibus caelum apparebit arcus meus in nubibus
And when I shall cover the sky with clouds, my bow shall appear in the clouds:
9:14. And when I obscure the sky with clouds, my arc will appear in the clouds.
9:14. And it shall come to pass, when I bring a cloud over the earth, that the bow shall be seen in the cloud:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: «И будет, когда Я наведу облако на землю…» Глагол «наводить» в священно-библейском языке употребляется главным образом для выражения понятия какой-либо надвигающейся опасности или грозы (Быт 6:17: и мн. др.). Таким образом, в момент наибольшего ожидания опасности, Господь и обещает посылать радугу, как символ помилования и избавления от небесной кары.
John Gill
9:14 And it shall come to pass, when I bring a cloud over the earth,.... Or "cloud a cloud" (u), cause the clouds to gather thick in the heavens, and to hang over the earth ready to pour down great quantities of water; by reason of which the inhabitants might dread another flood coming upon them: wherefore, in order to dissipate such fears, it shall be so ordered:
that the bow shall be seen in the cloud; after it has pretty much discharged itself; for the rainbow is always in a thin, not a thick cloud; after the heavy showers are fallen from the thick clouds, and a small thin one remains, then the rainbow is seen in it; not always, but very frequently, and when the sun and clouds are in a proper position: and this is often so ordered, to put men in mind of this covenant, and to divest them of, or prevent their fears of the world being drowned by a flood; for when they see this, it is a sure sign the rain is going off, since the cloud is thinned, or otherwise the rainbow could not appear: and a most glorious and beautiful sight it is, having such a variety of colours in it, and in such a position and form. Some think that it serves both to put in mind of the destruction of the old world by water, through its watery colours, and of the present world by fire, through its fiery ones. Others make the three predominant colours to denote the three dispensations before the law, under the law, and under the Gospel: rather they may signify the various providences of God, which all work together for the good of his people; however, whenever this bow is seen, it puts in mind of the covenant of preservation made with all the creatures, and the firmness, stability, and duration of it; and is by some considered as an emblem of the covenant of grace, from Is 54:9 which is of God's making, as this bow is; is a reverberation of Christ the sun of righteousness, the sum and substance of the covenant; consists of various blessings and promises of grace; is expressive of mercy and peace, and is a security from everlasting destruction: or rather it may be thought to be an emblem of Christ himself, who was seen by John clothed with a cloud, and a rainbow on his head, Rev_ 10:1 this being a wonderful thing, as Christ is wonderful in his person, office, and grace; and as it has in it a variety of beautiful colours, it may represent Christ, who is full of grace and truth, and fairer than the children of men; and may be considered as a symbol of peace and reconciliation by him, whom God looks unto, and remembers the covenant of his grace he has made with him and his chosen ones in him; and who is the rainbow round about the throne of God, and the way of access unto it; Rev_ 4:3 the Jews have a saying,"till ye see the bow in its luminous colours, do not look for the feet of the Messiah, or his coming (w).''
(u) "cum obnubilavero nubem", Pagninus, Montanus, Vatablus, Schmidt. (w) Tikkune Zohar, correct. 18. fol. 32. 2. correct. 37. fol. 81. 1.
9:159:15: Եւ յիշեցից զուխտ իմ որ ընդ իս եւ ընդ ձեզ, եւ ՚ի մէջ ամենայն շնչոյ կենդանւոյ յամենայն մարմին. եւ ո՛չ եւս եղիցի ջրհեղեղ ՚ի սատակել զամենայն մարմին։
15 Այնժամ ես կը յիշեմ իմ ուխտը, որ հաստատել եմ իմ ու ձեր միջեւ եւ շնչաւոր բոլոր էակերի միջեւ: Այլեւս ջրհեղեղ չի լինի, որպէսզի բոլոր էակները չոչնչանան:
15 Եւ իմ ու ձեր մէջտեղ ու ամէն մարմինի, ամէն շնչաւոր կենդանիի մէջտեղ եղած իմ ուխտս պիտի յիշեմ եւ անգամ մըն ալ ամէն մարմին կորսնցնելու համար ջրհեղեղ պիտի չըլլայ։
Եւ յիշեցից զուխտ իմ որ ընդ իս եւ ընդ ձեզ, եւ ի մէջ ամենայն շնչոյ կենդանւոյ յամենայն մարմին. եւ ոչ եւս եղիցի ջրհեղեղ ի սատակել զամենայն մարմին:

9:15: Եւ յիշեցից զուխտ իմ որ ընդ իս եւ ընդ ձեզ, եւ ՚ի մէջ ամենայն շնչոյ կենդանւոյ յամենայն մարմին. եւ ո՛չ եւս եղիցի ջրհեղեղ ՚ի սատակել զամենայն մարմին։
15 Այնժամ ես կը յիշեմ իմ ուխտը, որ հաստատել եմ իմ ու ձեր միջեւ եւ շնչաւոր բոլոր էակերի միջեւ: Այլեւս ջրհեղեղ չի լինի, որպէսզի բոլոր էակները չոչնչանան:
15 Եւ իմ ու ձեր մէջտեղ ու ամէն մարմինի, ամէն շնչաւոր կենդանիի մէջտեղ եղած իմ ուխտս պիտի յիշեմ եւ անգամ մըն ալ ամէն մարմին կորսնցնելու համար ջրհեղեղ պիտի չըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
9:1515: и Я вспомню завет Мой, который между Мною и между вами и между всякою душею живою во всякой плоти; и не будет более вода потопом на истребление всякой плоти.
9:15 καὶ και and; even μνησθήσομαι μιμνησκω remind; remember τῆς ο the διαθήκης διαθηκη covenant μου μου of me; mine ἥ ος who; what ἐστιν ειμι be ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἐμοῦ εμου my καὶ και and; even ὑμῶν υμων your καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle πάσης πας all; every ψυχῆς ψυχη soul ζώσης ζαω live; alive ἐν εν in πάσῃ πας all; every σαρκί σαρξ flesh καὶ και and; even οὐκ ου not ἔσται ειμι be ἔτι ετι yet; still τὸ ο the ὕδωρ υδωρ water εἰς εις into; for κατακλυσμὸν κατακλυσμος cataclysm ὥστε ωστε as such; that ἐξαλεῖψαι εξαλειφω erase; wipe out πᾶσαν πας all; every σάρκα σαρξ flesh
9:15 וְ wᵊ וְ and זָכַרְתִּ֣י zāḵartˈî זכר remember אֶת־ ʔeṯ- אֵת [object marker] בְּרִיתִ֗י bᵊrîṯˈî בְּרִית covenant אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] בֵּינִי֙ bênˌî בַּיִן interval וּ û וְ and בֵ֣ינֵיכֶ֔ם vˈênêḵˈem בַּיִן interval וּ û וְ and בֵ֛ין vˈên בַּיִן interval כָּל־ kol- כֹּל whole נֶ֥פֶשׁ nˌefeš נֶפֶשׁ soul חַיָּ֖ה ḥayyˌā חַי alive בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole בָּשָׂ֑ר bāśˈār בָּשָׂר flesh וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִֽהְיֶ֨ה yˈihyˌeh היה be עֹ֤וד ʕˈôḏ עֹוד duration הַ ha הַ the מַּ֨יִם֙ mmˈayim מַיִם water לְ lᵊ לְ to מַבּ֔וּל mabbˈûl מַבּוּל deluge לְ lᵊ לְ to שַׁחֵ֖ת šaḥˌēṯ שׁחת destroy כָּל־ kol- כֹּל whole בָּשָֽׂר׃ bāśˈār בָּשָׂר flesh
9:15. et recordabor foederis mei vobiscum et cum omni anima vivente quae carnem vegetat et non erunt ultra aquae diluvii ad delendam universam carnemAnd I will remember my covenant with you, and with every living soul that beareth flesh: and there shall no more be waters of a flood to destroy all flesh.
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.
9:15. And I will remember my covenant with you, and with every living soul that enlivens flesh. And there will no longer be waters from a great flood to wipe away all that is flesh.
9:15. 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.
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: и Я вспомню завет Мой, который между Мною и между вами и между всякою душею живою во всякой плоти; и не будет более вода потопом на истребление всякой плоти.
9:15
καὶ και and; even
μνησθήσομαι μιμνησκω remind; remember
τῆς ο the
διαθήκης διαθηκη covenant
μου μου of me; mine
ος who; what
ἐστιν ειμι be
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
ἐμοῦ εμου my
καὶ και and; even
ὑμῶν υμων your
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
πάσης πας all; every
ψυχῆς ψυχη soul
ζώσης ζαω live; alive
ἐν εν in
πάσῃ πας all; every
σαρκί σαρξ flesh
καὶ και and; even
οὐκ ου not
ἔσται ειμι be
ἔτι ετι yet; still
τὸ ο the
ὕδωρ υδωρ water
εἰς εις into; for
κατακλυσμὸν κατακλυσμος cataclysm
ὥστε ωστε as such; that
ἐξαλεῖψαι εξαλειφω erase; wipe out
πᾶσαν πας all; every
σάρκα σαρξ flesh
9:15
וְ wᵊ וְ and
זָכַרְתִּ֣י zāḵartˈî זכר remember
אֶת־ ʔeṯ- אֵת [object marker]
בְּרִיתִ֗י bᵊrîṯˈî בְּרִית covenant
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
בֵּינִי֙ bênˌî בַּיִן interval
וּ û וְ and
בֵ֣ינֵיכֶ֔ם vˈênêḵˈem בַּיִן interval
וּ û וְ and
בֵ֛ין vˈên בַּיִן interval
כָּל־ kol- כֹּל whole
נֶ֥פֶשׁ nˌefeš נֶפֶשׁ soul
חַיָּ֖ה ḥayyˌā חַי alive
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
בָּשָׂ֑ר bāśˈār בָּשָׂר flesh
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יִֽהְיֶ֨ה yˈihyˌeh היה be
עֹ֤וד ʕˈôḏ עֹוד duration
הַ ha הַ the
מַּ֨יִם֙ mmˈayim מַיִם water
לְ lᵊ לְ to
מַבּ֔וּל mabbˈûl מַבּוּל deluge
לְ lᵊ לְ to
שַׁחֵ֖ת šaḥˌēṯ שׁחת destroy
כָּל־ kol- כֹּל whole
בָּשָֽׂר׃ bāśˈār בָּשָׂר flesh
9:15. et recordabor foederis mei vobiscum et cum omni anima vivente quae carnem vegetat et non erunt ultra aquae diluvii ad delendam universam carnem
And I will remember my covenant with you, and with every living soul that beareth flesh: and there shall no more be waters of a flood to destroy all flesh.
9:15. And I will remember my covenant with you, and with every living soul that enlivens flesh. And there will no longer be waters from a great flood to wipe away all that is flesh.
9:15. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-16: «Я вспомню завет Мой…» Это не более, как антропоморфическое изображение идеи божественного промышления о людях, которое, по аналогии с человеком, представляется вспоминающим о них всякий раз, когда им грозит какая-либо скрытая опасность. Это общее промыслительное отношение Бога к людям не исключает и частных специальных действий божественного промышления, вытекающего из факта заключенного между Богом и Ноем завета.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:15: remember: Exo 28:12; Lev 26:42-45; Deu 7:9; Kg1 8:23; Neh 9:32; Psa 106:45; Jer 14:21; Eze 16:60; Luk 1:72
the waters: Isa 54:8-10
Geneva 1599
9:15 And I will remember my (l) 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.
(l) When men see my bow in the sky, they will know that I have not forgotten my covenant with them.
John Gill
9:15 And I will remember my covenant which is between me and you, and every living creature of all flesh,.... See Gen 9:11.
and the waters shall no more become a flood to destroy all flesh; this is repeated to remove those fears which would naturally arise, upon the gathering of the clouds in the heavens; but as God would remember his covenant, which he can never forget; and is always mindful of, so men, when they see the bow in the cloud, may be assured, that whatever waters are in the heavens, they shall never be suffered to fall in such quantity as to destroy all creatures as they have done.
9:169:16: Եւ եղիցի աղեղն իմ յամպս. եւ տեսից, յիշե՛լ զուխտն յաւիտենական ՚ի մէջ իմ եւ ՚ի մէջ ամենայն շնչոյ կենդանւոյ յամենայն մարմնի որ է ՚ի վերայ երկրի[72]։ [72] Ոմանք. Յամենայն մարմնոյ որ է ՚ի վերայ եր՛՛։
16 Թող իմ ծիածանը լինի ամպերի մէջ, որպէսզի ես տեսնեմ այն եւ յիշեմ իմ ու երկրի վրայ գտնուող բոլոր շնչաւոր էակների միջեւ իմ հաստատած յաւիտենական ուխտը»:
16 Աղեղը ամպին մէջ պիտի ըլլայ ու անոր պիտի նայիմ, որպէս զի Աստուծոյ ու երկրի վրայ եղող ամէն մարմինի եւ բոլոր կենդանի անասունի մէջտեղ եղած յաւիտենական ուխտը յիշեմ»։
Եւ եղիցի աղեղն իմ յամպս, եւ տեսից` յիշել զուխտն յաւիտենական ի մէջ իմ եւ ի մէջ ամենայն շնչոյ կենդանւոյ յամենայն մարմնի որ է ի վերայ երկրի:

9:16: Եւ եղիցի աղեղն իմ յամպս. եւ տեսից, յիշե՛լ զուխտն յաւիտենական ՚ի մէջ իմ եւ ՚ի մէջ ամենայն շնչոյ կենդանւոյ յամենայն մարմնի որ է ՚ի վերայ երկրի[72]։
[72] Ոմանք. Յամենայն մարմնոյ որ է ՚ի վերայ եր՛՛։
16 Թող իմ ծիածանը լինի ամպերի մէջ, որպէսզի ես տեսնեմ այն եւ յիշեմ իմ ու երկրի վրայ գտնուող բոլոր շնչաւոր էակների միջեւ իմ հաստատած յաւիտենական ուխտը»:
16 Աղեղը ամպին մէջ պիտի ըլլայ ու անոր պիտի նայիմ, որպէս զի Աստուծոյ ու երկրի վրայ եղող ամէն մարմինի եւ բոլոր կենդանի անասունի մէջտեղ եղած յաւիտենական ուխտը յիշեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:1616: И будет радуга в облаке, и Я увижу ее, и вспомню завет вечный между Богом и между всякою душею живою во всякой плоти, которая на земле.
9:16 καὶ και and; even ἔσται ειμι be τὸ ο the τόξον τοξον bow μου μου of me; mine ἐν εν in τῇ ο the νεφέλῃ νεφελη cloud καὶ και and; even ὄψομαι οραω view; see τοῦ ο the μνησθῆναι μναομαι remember; mindful διαθήκην διαθηκη covenant αἰώνιον αιωνιος eternal; of ages ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἐμοῦ εμου my καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle πάσης πας all; every ψυχῆς ψυχη soul ζώσης ζαω live; alive ἐν εν in πάσῃ πας all; every σαρκί σαρξ flesh ἥ ος who; what ἐστιν ειμι be ἐπὶ επι in; on τῆς ο the γῆς γη earth; land
9:16 וְ wᵊ וְ and הָיְתָ֥ה hāyᵊṯˌā היה be הַ ha הַ the קֶּ֖שֶׁת qqˌešeṯ קֶשֶׁת bow בֶּֽ bˈe בְּ in † הַ the עָנָ֑ן ʕānˈān עָנָן cloud וּ û וְ and רְאִיתִ֗יהָ rᵊʔîṯˈîhā ראה see לִ li לְ to זְכֹּר֙ zᵊkkˌōr זכר remember בְּרִ֣ית bᵊrˈîṯ בְּרִית covenant עֹולָ֔ם ʕôlˈām עֹולָם eternity בֵּ֣ין bˈên בַּיִן interval אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) וּ û וְ and בֵין֙ vên בַּיִן interval כָּל־ kol- כֹּל whole נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul חַיָּ֔ה ḥayyˈā חַי alive בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole בָּשָׂ֖ר bāśˌār בָּשָׂר flesh אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עַל־ ʕal- עַל upon הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
9:16. eritque arcus in nubibus et videbo illum et recordabor foederis sempiterni quod pactum est inter Deum et inter omnem animam viventem universae carnis quae est super terramAnd the bow shall be in the clouds, and I shall see it, and shall remember the everlasting covenant, that was made between God and every living soul of all flesh which is upon the earth.
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.
9:16. And the arc will be in the clouds, and I will see it, and I will remember the everlasting covenant that was enacted between God and every living soul of all that is flesh upon the earth.”
9:16. 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.
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: И будет радуга в облаке, и Я увижу ее, и вспомню завет вечный между Богом и между всякою душею живою во всякой плоти, которая на земле.
9:16
καὶ και and; even
ἔσται ειμι be
τὸ ο the
τόξον τοξον bow
μου μου of me; mine
ἐν εν in
τῇ ο the
νεφέλῃ νεφελη cloud
καὶ και and; even
ὄψομαι οραω view; see
τοῦ ο the
μνησθῆναι μναομαι remember; mindful
διαθήκην διαθηκη covenant
αἰώνιον αιωνιος eternal; of ages
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
ἐμοῦ εμου my
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
πάσης πας all; every
ψυχῆς ψυχη soul
ζώσης ζαω live; alive
ἐν εν in
πάσῃ πας all; every
σαρκί σαρξ flesh
ος who; what
ἐστιν ειμι be
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
9:16
וְ wᵊ וְ and
הָיְתָ֥ה hāyᵊṯˌā היה be
הַ ha הַ the
קֶּ֖שֶׁת qqˌešeṯ קֶשֶׁת bow
בֶּֽ bˈe בְּ in
הַ the
עָנָ֑ן ʕānˈān עָנָן cloud
וּ û וְ and
רְאִיתִ֗יהָ rᵊʔîṯˈîhā ראה see
לִ li לְ to
זְכֹּר֙ zᵊkkˌōr זכר remember
בְּרִ֣ית bᵊrˈîṯ בְּרִית covenant
עֹולָ֔ם ʕôlˈām עֹולָם eternity
בֵּ֣ין bˈên בַּיִן interval
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וּ û וְ and
בֵין֙ vên בַּיִן interval
כָּל־ kol- כֹּל whole
נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul
חַיָּ֔ה ḥayyˈā חַי alive
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
בָּשָׂ֖ר bāśˌār בָּשָׂר flesh
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
9:16. eritque arcus in nubibus et videbo illum et recordabor foederis sempiterni quod pactum est inter Deum et inter omnem animam viventem universae carnis quae est super terram
And the bow shall be in the clouds, and I shall see it, and shall remember the everlasting covenant, that was made between God and every living soul of all flesh which is upon the earth.
9:16. And the arc will be in the clouds, and I will see it, and I will remember the everlasting covenant that was enacted between God and every living soul of all that is flesh upon the earth.”
9:16. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:16: everlasting: Gen 9:9-11, Gen 8:21, Gen 8:22, Gen 17:13, Gen 17:19; Sa2 23:5; Psa 89:3, Psa 89:4; Isa 54:8-10, Isa 55:3; Jer 32:40; Heb 13:20
John Gill
9:16 And the bow shall be in the cloud,.... Not whenever there is a cloud, but at some certain times, when that and the sun are in a proper position to form one, and when divine wisdom sees right there should be one; then it appears and continues for a time, and as the cloud becomes thinner and thinner, it disappears:
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; not that forgetfulness, or remembrance, properly speaking, belong to God, but this is said after the manner of men; who by this token may be assured, whenever they see the bow in the cloud, that God is not unmindful of the covenant he has made with all creatures, and which is to continue to the end of the world.
9:179:17: Եւ ասէ Աստուած ցՆոյ. Ա՛յս է նշան ուխտին զոր ուխտեցի ես ընդ իս եւ ընդ ձեզ, եւ ՚ի մէջ ամենայն մարմնոյ որ է ՚ի վերայ երկրի[73]։ [73] Ոմանք. Եւ ասէ Տէր Աստուած ցՆոյ։
17 Տէր Աստուած ասաց Նոյին. «Այս է նշանն այն ուխտի, որ հաստատեցի իմ ու ձեր միջեւ եւ երկրի վրայ գտնուող բոլոր էակների միջեւ»:
17 Աստուած Նոյին ըսաւ. «Այս է այն ուխտին նշանը, որ ես հաստատեցի իմ ու երկրի վրայ եղող ամէն մարմինի միջեւ»։
Եւ ասէ Աստուած ցՆոյ. Այս է նշան ուխտին զոր [137]ուխտեցի ես ընդ իս եւ [138]ընդ ձեզ, եւ`` ի մէջ ամենայն մարմնոյ որ է ի վերայ երկրի:

9:17: Եւ ասէ Աստուած ցՆոյ. Ա՛յս է նշան ուխտին զոր ուխտեցի ես ընդ իս եւ ընդ ձեզ, եւ ՚ի մէջ ամենայն մարմնոյ որ է ՚ի վերայ երկրի[73]։
[73] Ոմանք. Եւ ասէ Տէր Աստուած ցՆոյ։
17 Տէր Աստուած ասաց Նոյին. «Այս է նշանն այն ուխտի, որ հաստատեցի իմ ու ձեր միջեւ եւ երկրի վրայ գտնուող բոլոր էակների միջեւ»:
17 Աստուած Նոյին ըսաւ. «Այս է այն ուխտին նշանը, որ ես հաստատեցի իմ ու երկրի վրայ եղող ամէն մարմինի միջեւ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:1717: И сказал Бог Ною: вот знамение завета, который Я поставил между Мною и между всякою плотью, которая на земле.
9:17 καὶ και and; even εἶπεν επω say; speak ὁ ο the θεὸς θεος God τῷ ο the Νωε νωε Nōe; Noe τοῦτο ουτος this; he τὸ ο the σημεῖον σημειον sign τῆς ο the διαθήκης διαθηκη covenant ἧς ος who; what διεθέμην διατιθεμαι put through; make ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἐμοῦ εμου my καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle πάσης πας all; every σαρκός σαρξ flesh ἥ ος who; what ἐστιν ειμι be ἐπὶ επι in; on τῆς ο the γῆς γη earth; land
9:17 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) אֶל־ ʔel- אֶל to נֹ֑חַ nˈōₐḥ נֹחַ Noah זֹ֤את zˈōṯ זֹאת this אֹֽות־ ʔˈôṯ- אֹות sign הַ ha הַ the בְּרִית֙ bbᵊrîṯ בְּרִית covenant אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הֲקִמֹ֔תִי hᵃqimˈōṯî קום arise בֵּינִ֕י bênˈî בַּיִן interval וּ û וְ and בֵ֥ין vˌên בַּיִן interval כָּל־ kol- כֹּל whole בָּשָׂ֖ר bāśˌār בָּשָׂר flesh אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עַל־ ʕal- עַל upon הָ hā הַ the אָֽרֶץ׃ פ ʔˈāreṣ . f אֶרֶץ earth
9:17. dixitque Deus Noe hoc erit signum foederis quod constitui inter me et inter omnem carnem super terramAnd God said to Noe: This shall be the sign of the covenant which I have established between me and all flesh upon the earth.
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.
9:17. And God said to Noah, “This will be the sign of the covenant that I have established between myself and all that is flesh upon the earth.”
9:17. 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.
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: И сказал Бог Ною: вот знамение завета, который Я поставил между Мною и между всякою плотью, которая на земле.
9:17
καὶ και and; even
εἶπεν επω say; speak
ο the
θεὸς θεος God
τῷ ο the
Νωε νωε Nōe; Noe
τοῦτο ουτος this; he
τὸ ο the
σημεῖον σημειον sign
τῆς ο the
διαθήκης διαθηκη covenant
ἧς ος who; what
διεθέμην διατιθεμαι put through; make
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
ἐμοῦ εμου my
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
πάσης πας all; every
σαρκός σαρξ flesh
ος who; what
ἐστιν ειμι be
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
9:17
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
אֶל־ ʔel- אֶל to
נֹ֑חַ nˈōₐḥ נֹחַ Noah
זֹ֤את zˈōṯ זֹאת this
אֹֽות־ ʔˈôṯ- אֹות sign
הַ ha הַ the
בְּרִית֙ bbᵊrîṯ בְּרִית covenant
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הֲקִמֹ֔תִי hᵃqimˈōṯî קום arise
בֵּינִ֕י bênˈî בַּיִן interval
וּ û וְ and
בֵ֥ין vˌên בַּיִן interval
כָּל־ kol- כֹּל whole
בָּשָׂ֖ר bāśˌār בָּשָׂר flesh
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
הָ הַ the
אָֽרֶץ׃ פ ʔˈāreṣ . f אֶרֶץ earth
9:17. dixitque Deus Noe hoc erit signum foederis quod constitui inter me et inter omnem carnem super terram
And God said to Noe: This shall be the sign of the covenant which I have established between me and all flesh upon the earth.
9:17. And God said to Noah, “This will be the sign of the covenant that I have established between myself and all that is flesh upon the earth.”
9:17. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: «вот знамение завета…» Это — заключительные слова ко всей довольно пространной речи о завете и его значении.

Ной насаждает виноградник.
Adam Clarke: Commentary on the Bible - 1831
9:17: This is the token - אות oth, The Divine sign or portent: The bow shall be in the cloud. For the reasons above specified it must be there, when the circumstances already mentioned occur; if therefore it cannot fail because of the reasons before assigned, no more shall my promise; and the bow shall be the proof of its perpetuity.
Both the Greeks and Latins, as well as the Hebrews, have ever considered the rainbow as a Divine token or portent; and both of these nations have even deified it, and made it a messenger of the gods.
Homer, Il. xi., ver. 27, speaking of the figures on Agamemnon's breastplate, says there were three dragons, whose colors were
- - ιρισσιν εοικοτες, ἁς τε Κρονων.
Εν νεφεΐ στηριξε, τερας μεροπων ανθρωπων.
"like to the rainbow which the son of Saturn has placed in the cloud as a Sign to mankind," or to men of various languages, for so the μεροπων ανθρωπων of the poet has been understood. Some have thought that the ancient Greek writers give this epithet to man from some tradition of the confusion and multiplication of tongues at Babel; hence in this place the words may be understood as implying mankind at large, the whole human race; God having given the rainbow for a sign to all the descendants of Noah, by whom the whole earth was peopled after the flood. Thus the celestial bow speaks a universal language, understood by all the sons and daughters of Adam. Virgil, from some disguised traditionary figure of the truth, considers the rainbow as a messenger of the gods. Aen. v., ver. 606:
Irim de caelo misit Saturnia Juno.
"Juno, the daughter of Saturn, sent down the rainbow from heaven;" and again, Aen. ix., ver. 803: -
aeriam caelo nam Jupiter Irim Demisit.
"For Jupiter sent down the ethereal rainbow from heaven."
It is worthy of remark that both these poets understood the rainbow to be a sign, warning, or portent from heaven."
As I believe the rainbow to have been intended solely for the purpose mentioned in the text, I forbear to make spiritual uses and illustrations of it. Many have done this, and their observations may be very edifying, but they certainly have no foundation in the text.
Albert Barnes: Notes on the Bible - 1834
9:17
God seems here to direct Noah's attention to a rainbow actually existing at the time in the sky, and presenting to the patriarch the assurance of the promise, with all the impressiveness of reality.
Geneva 1599
9:17 And God said unto Noah, (m) This [is] the token of the covenant, which I have established between me and all flesh that [is] upon the earth.
(m) God repeats this often to confirm Noah's faith even more.
John Gill
9:17 And God said to Noah, this is the token of the covenant,.... Which is repeated for the greater confirmation and certainty of it, since the fears of men would be apt to run very high, especially while the flood was fresh in memory:
which I have established between me and all flesh that is upon the earth: see Gen 9:9, it is highly probable, that from the rainbow being the token of the covenant between God and Noah, and the creatures, sprung the fable of the Chinese concerning their first emperor, Fohi, who seems to be the same with Noah, and whom they call the son of heaven, and say he had no father; which is this, that his mother, walking on the bank of a lake near Lanthien, in the province of Xensi, trod upon a large footstep of a man impressed upon the sand, and from thence, being surrounded with the rainbow, conceived and brought forth Fohi (x).
(x) Martin. Sinic. Hist. p. 11.
9:189:18: Եւ էին որդիք Նոյի որ ելին ՚ի տապանէ անտի. Սէմ, Քամ, Յաբեթ. Քամ էր հա՛յր Քանանու։
18 Նոյի՝ տապանից դուրս եկած որդիներն էին Սէմը, Քամը եւ Յաբէթը: Քամը Քանանի հայրն էր:
18 Նոյին որդիները, որոնք տապանէն ելան, Սէմ, Քամ ու Յաբեթ էին։ Եւ Քամ Քանանի հայրն էր։
Եւ էին որդիք Նոյի որ ելին ի տապանէ անտի, Սէմ, Քամ, Յաբեթ. Քամ էր հայր Քանանու:

9:18: Եւ էին որդիք Նոյի որ ելին ՚ի տապանէ անտի. Սէմ, Քամ, Յաբեթ. Քամ էր հա՛յր Քանանու։
18 Նոյի՝ տապանից դուրս եկած որդիներն էին Սէմը, Քամը եւ Յաբէթը: Քամը Քանանի հայրն էր:
18 Նոյին որդիները, որոնք տապանէն ելան, Սէմ, Քամ ու Յաբեթ էին։ Եւ Քամ Քանանի հայրն էր։
zohrab-1805▾ eastern-1994▾ western am▾
9:1818: Сыновья Ноя, вышедшие из ковчега, были: Сим, Хам и Иафет. Хам же был отец Ханаана.
9:18 ἦσαν ειμι be δὲ δε though; while οἱ ο the υἱοὶ υιος son Νωε νωε Nōe; Noe οἱ ο the ἐξελθόντες εξερχομαι come out; go out ἐκ εκ from; out of τῆς ο the κιβωτοῦ κιβωτος ark Σημ σημ Sēm; Sim Χαμ χαμ be πατὴρ πατηρ father Χανααν χανααν Chanaan; Khanaan
9:18 וַ wa וְ and יִּֽהְי֣וּ yyˈihyˈû היה be בְנֵי־ vᵊnê- בֵּן son נֹ֗חַ nˈōₐḥ נֹחַ Noah הַ ha הַ the יֹּֽצְאִים֙ yyˈōṣᵊʔîm יצא go out מִן־ min- מִן from הַ ha הַ the תֵּבָ֔ה ttēvˈā תֵּבָה ark שֵׁ֖ם šˌēm שֵׁם Shem וְ wᵊ וְ and חָ֣ם ḥˈām חָם Ham וָ wā וְ and יָ֑פֶת yˈāfeṯ יֶפֶת Japheth וְ wᵊ וְ and חָ֕ם ḥˈām חָם Ham ה֖וּא hˌû הוּא he אֲבִ֥י ʔᵃvˌî אָב father כְנָֽעַן׃ ḵᵊnˈāʕan כְּנַעַן Canaan
9:18. erant igitur filii Noe qui egressi sunt de arca Sem Ham et Iafeth porro Ham ipse est pater ChanaanAnd the sons of Noe who came out of the ark, were Sem, Cham, and Japheth: and Cham is the father of Chanaan.
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.
9:18. And so the sons of Noah, who came out of the ark, were Shem, Ham, and Japheth. Now Ham himself is the father of Canaan.
9:18. And the sons of Noah, that went forth of the ark, were Shem, and Ham, and Japheth: and Ham [is] the father of Canaan.
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: Сыновья Ноя, вышедшие из ковчега, были: Сим, Хам и Иафет. Хам же был отец Ханаана.
9:18
ἦσαν ειμι be
δὲ δε though; while
οἱ ο the
υἱοὶ υιος son
Νωε νωε Nōe; Noe
οἱ ο the
ἐξελθόντες εξερχομαι come out; go out
ἐκ εκ from; out of
τῆς ο the
κιβωτοῦ κιβωτος ark
Σημ σημ Sēm; Sim
Χαμ χαμ be
πατὴρ πατηρ father
Χανααν χανααν Chanaan; Khanaan
9:18
וַ wa וְ and
יִּֽהְי֣וּ yyˈihyˈû היה be
בְנֵי־ vᵊnê- בֵּן son
נֹ֗חַ nˈōₐḥ נֹחַ Noah
הַ ha הַ the
יֹּֽצְאִים֙ yyˈōṣᵊʔîm יצא go out
מִן־ min- מִן from
הַ ha הַ the
תֵּבָ֔ה ttēvˈā תֵּבָה ark
שֵׁ֖ם šˌēm שֵׁם Shem
וְ wᵊ וְ and
חָ֣ם ḥˈām חָם Ham
וָ וְ and
יָ֑פֶת yˈāfeṯ יֶפֶת Japheth
וְ wᵊ וְ and
חָ֕ם ḥˈām חָם Ham
ה֖וּא hˌû הוּא he
אֲבִ֥י ʔᵃvˌî אָב father
כְנָֽעַן׃ ḵᵊnˈāʕan כְּנַעַן Canaan
9:18. erant igitur filii Noe qui egressi sunt de arca Sem Ham et Iafeth porro Ham ipse est pater Chanaan
And the sons of Noe who came out of the ark, were Sem, Cham, and Japheth: and Cham is the father of Chanaan.
9:18. And so the sons of Noah, who came out of the ark, were Shem, Ham, and Japheth. Now Ham himself is the father of Canaan.
9:18. And the sons of Noah, that went forth of the ark, were Shem, and Ham, and Japheth: and Ham [is] the father of Canaan.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Отсюда начинается новый библейский раздел — история детей и дальнейшего потомства Ноя (toldoth Noach). Что касается значения самих имен его непосредственных детей, то, согласно наиболее принятому толкованию, слово «Сим» значит «знак, помета», отсюда — вообще «имя»; слово «Хам», вероятно, значит «жгучий, черный, темный, смуглый» и слово «Иафет» означает «распространение».

«Хам же был отец Ханаана…» По объяснению Иоанна Златоуста, «Писание хочет этим указать нам на крайнее невоздержание Хама, на то, что ни столь великое бедствие (потоп), и такая тесная жизнь в ковчеге, не могли обуздать его, но между тем, как старший его брат доселе еще не имеет детей, он во время такого гнева Божия, когда погибала вся вселенная, предался невоздержанию и не удержал необузданной своей похоти» (Бес. 28). Это не исключает собой и другого объяснения, по которому Ханаан указан здесь как представитель того племени хамитов, которые, получили имя хананеев и живя впоследствии по соседству с евреями, всего более приходили в соприкосновение с историей богоизбранного народа (Быт 12:6).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18-23: Sin of Ham.B. C. 2347.
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. 19 These are the three sons of Noah: and of them was the whole earth overspread. 20 And Noah began to be a husbandman, and he planted a vineyard: 21 And he drank of the wine, and was drunken; and he was uncovered within his tent. 22 And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without. 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.
Here is, I. Noah's family and employment. The names of his sons are again mentioned (v. 18, 19) as those from whom the whole earth was overspread, by which it appears that Noah, after the flood, had no more children: all the world came from these three. Note, God, when he pleases, can make a little one to become a thousand, and greatly increase the latter end of those whose beginning was small. Such are the power and efficacy of a divine blessing. The business Noah applied himself to was that of a husbandman, Heb. a man of the earth, that is, a man dealing in the earth, that kept ground in his hand, and occupied it. We are all naturally men of the earth, made of it, living on it, and hastening to it: many are sinfully so, addicted to earthly things. Noah was by his calling led to trade in the fruits of the earth. He began to be a husbandman, that is, some time after his departure out of the ark, he returned to his old employment, from which he had been diverted by the building of the ark first, and probably afterwards by the building of a house on dry land for himself and family. For this good while he had been a carpenter, but now he began again to be a husbandman. Observe, Though Noah was a great man and a good man, an old man and a rich man, a man greatly favoured by heaven and honoured on earth, yet he would not live an idle life, nor think the husbandman's calling below him. Note, Though God by his providence may take us off from our callings for a time, yet when the occasion is over we ought with humility and industry to apply ourselves to them again, and, in the calling wherein we are called, faithfully to abide with God, 1 Cor. vii. 24.
II. Noah's sin and shame: He planted a vineyard; and, when he had gathered his vintage, probably he appointed a day of mirth and feasting in his family, and had his sons and their children with him, to rejoice with him in the increase of his house as well as in the increase of his vineyard; and we may suppose he prefaced his feast with a sacrifice to the honour of God. If this was omitted, it was just with God to leave him to himself, that he who did not begin with God might end with the beasts; but we charitably hope that it was not: and perhaps he appointed this feast with a design, at the close of it, to bless his sons, as Isaac, ch. xxvii. 3, 4, That I may eat, and that my soul may bless thee. At this feast he drank of the wine; for who planteth a vineyard and eateth not of the fruit of it? But he drank too liberally, more than his head at this age would bear, for he was drunk. We have reason to think he was never drunk before nor after; observe how he came now to be overtaken in this fault. It was his sin, and a great sin, so much the worse for its being so soon after a great deliverance; but God left him to himself, as he did Hezekiah (2 Chron. xxxii. 31), and has left this miscarriage of his upon record, to teach us, 1. That the fairest copy that ever mere man wrote since the fall had its blots and false strokes. It was said of Noah that he was perfect in his generations (ch. vi. 9), but this shows that it is meant of sincerity, not a sinless perfection. 2. That sometimes those who, with watchfulness and resolution, have, by the grace of God, kept their integrity in the midst of temptation, have, through security, and carelessness, and neglect of the grace of God, been surprised into sin, when the hour of temptation has been over. Noah, who had kept sober in drunken company, is now drunk in sober company. Let him that thinks he stands take heed. 3. That we have need to be very careful, when we use God's good creatures plentifully, lest we use them to excess. Christ's disciples must take heed lest at any time their hearts be overcharged, Luke xxi. 34. Now the consequence of Noah's sin was shame. He was uncovered within his tent, made naked to his shame, as Adam when he had eaten forbidden fruit. Yet Adam sought concealment; Noah is so destitute of thought and reason that he seeks no covering. This was a fruit of the vine that Noah did not think of. Observe here the great evil of the sin of drunkenness. (1.) It discovers men. What infirmities they have, they betray when they are drunk, and what secrets they are entrusted with are then easily got out of them. Drunken porters keep open gates. (2.) It disgraces men, and exposes them to contempt. As it shows them, so it shames them. Men say and do that when drunk which when they are sober they would blush at the thoughts of, Hab. ii. 15, 16.
III. Ham's impudence and impiety: He saw the nakedness of his father, and told his two brethren, v. 22. To see it accidentally and involuntarily would not have been a crime; but, 1. He pleased himself with the sight, as the Edomites looked up on the day of their brother (Obad. 12), pleased, and insulting. Perhaps Ham had sometimes been himself drunk, and reproved for it by his good father, whom he was therefore pleased to see thus overcome. Note, It is common for those who walk in false ways themselves to rejoice at the false steps which they sometimes see others make. But charity rejoices not in iniquity, nor can true penitents that are sorry for their own sins rejoice in the sins of others. 2. He told his two brethren without (in the street, as the word is), in a scornful deriding manner, that his father might seem vile unto them. It is very wrong, (1.) To make a jest of sin (Prov. xiv. 9), and to be puffed up with that for which we should rather mourn, 1 Cor. v. 2. And, (2.) To publish the faults of any, especially of parents, whom it is our duty to honour. Noah was not only a good man, but had been a good father to him; and this was a most base disingenuous requital to him for his tenderness. Ham is here called the father of Canaan, which intimates that he who was himself a father should have been more respectful to him that was his father.
IV. The pious care of Shem and Japheth to cover their poor father's shame, v. 23. They not only would not see it themselves, but provided that no one else might see it, herein setting us an example of charity with reference to other men's sin and shame; we must not only not say, A confederacy, with those that proclaim it, but we must be careful to conceal it, or at least to make the best of it, so doing as we would be done by. 1. There is a mantle of love to be thrown over the faults of all, 1 Pet. iv. 8. 2. Besides this, there is a robe of reverence to be thrown over the faults of parents and other superiors.
Albert Barnes: Notes on the Bible - 1834
9:18: - XXX. The Prophecy of Noah
18. כנען kena‛ an, "Kena'an, bowed down."
19. נפץ nā pats, "break, scatter, spread." פוּץ pû ts, "break, scatter, flow."
20. כרם kerem, "orchard, vineyard."
21. יין yayı̂ n, "wine; related: ferment."
After the blessing on the new heads of the human race has been pronounced, and the covenant with them renewed, we are prepared for a new development of human action. This appears, however, in the form of an event which is itself a meet preliminary to the subsequent stage of affairs. The prophecy of Noah, delivered in the shape of a solemn paternal doom, pronounced upon his three sons, sketches in a few striking traits the future history of the separate families of mankind.

9:18-19
These two verses form a connecting link between the preceding and the following passage. After the recital of the covenant, comes naturally the statement, that by the three sons of Noah, duly enumerated, was the whole land overspread. This forms a fit conclusion to the pRev_ious paragraph. But the penman of these sentences had evidently the following paragraph in view. For he mentions that Ham was the father of Kenaan; which is plainly the preface to the following narrative.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:18: Shem: Gen 9:23, Gen 10:1; Ch1 1:4
Ham: Gen 10:1, Gen 10:6
Canaan: Heb. Chenaan
Carl Friedrich Keil and Franz Delitzsch
9:18
The second occurrence in the life of Noah after the flood exhibited the germs of the future development of the human race in a threefold direction, as manifested in the characters of his three sons. As all the families and races of man descend from them, their names are repeated in Gen 9:18; and in prospective allusion to what follows, it is added that "Ham was the father of Canaan." From these three "the earth (the earth's population) spread itself out." "The earth" is used for the population of the earth, as in Gen 10:25 and Gen 11:1, and just as lands or cities are frequently substituted for their inhabitants. נפצה: probably Niphal for נפצה, from פּוּץ to scatter (Gen 11:4), to spread out. "And Noah the husbandman began, and planted a vineyard." As האדמה אישׁ cannot be the predicate of the sentence, on account of the article, but must be in apposition to Noah, ויטּע and ויּחל must be combined in the sense of "began to plant" (Ges. 142, 3). The writer does not mean to affirm that Noah resumed his agricultural operations after the flood, but that as a husbandman he began to cultivate the vine; because it was this which furnished the occasion for the manifestation of that diversity in the character of his sons, which was so eventful in its consequences in relation to the future history of their descendants. In ignorance of the fiery nature of wine, Noah drank and was drunken, and uncovered himself in his tent (Gen 9:21). Although excuse may be made for this drunkenness, the words of Luther are still true: "Qui excusant patriarcham, volentes hanc consolationem, quam Spiritus S. ecclesiis necessariam judicavit, abjuciunt, quod scilicen etiam summi sancti aliquando labuntur." This trifling fall served to display the hearts of his sons. Ham saw the nakedness of his father, and told his two brethren without. Not content with finding pleasure himself in his father's shame, "nunquam enim vino victum patrem filius resisset, nisi prius ejecisset animo illam reverentiam et opinionem, quae in liberis de parentibus ex mandato Dei existere debet" (Luther), he just proclaimed his disgraceful pleasure to his brethren, and thus exhibited his shameless sensuality. The brothers, on the contrary, with reverential modesty covered their father with a garment (השּׂמלה the garment, which was at hand), walking backwards that they might not see his nakedness (Gen 9:23), and thus manifesting their childlike reverence as truly as their refined purity and modesty. For this they receive their father's blessing, whereas Ham reaped for his son Canaan the patriarch's curse. In Gen 9:24 Ham is called הקּטן בּנו "his (Noah's) little son," and it is questionable whether the adjective is to be taken as comparative in the sense of "the younger," or as superlative, meaning "the youngest." Neither grammar nor the usage of the language will enable us to decide. For in 1Kings 17:14, where David is contrasted with his brothers, the word means not the youngest of the four, but the younger by the side of the three elder, just as in Gen 1:16 the sun is called "the great" light, and the moon "the little" light, not to show that the sun is the greatest and the moon the least of all lights, but that the moon is the smaller of the two. If, on the other hand, on the ground of 1Kings 16:11, where "the little one" undoubtedly means the youngest of all, any one would press the superlative force here, he must be prepared, in order to be consistent, to do the same with haggadol, "the great one," in Gen 10:21, which would lead to this discrepancy, that in the verse before us Ham is called Noah's youngest son, and in Gen 10:21 Shem is called Japhet's oldest brother, and thus implicite Ham is described as older than Japhet. If we do not wish lightly to introduce a discrepancy into the text of these two chapters, no other course is open than to follow the lxx, Vulg. and others, and take "the little" here and "the great" in Gen 10:21 as used in a comparative sense, Ham being represented here as Noah's younger son, and Shem in Gen 10:21 as Japhet's elder brother. Consequently the order in which the three names stand is also an indication of their relative ages. And this is not only the simplest and readiest assumption, but is even confirmed by Gen 10, though the order is inverted there, Japhet being mentioned first, then Ham, and Shem last; and it is also in harmony with the chronological datum in Gen 11:10, as compared with Gen 5:32 (vid., Gen 11:10).
To understand the words of Noah with reference to his sons (Gen 9:25-27), we must bear in mind, on the one hand, that as the moral nature of the patriarch was transmitted by generation to his descendants, so the diversities of character in the sons of Noah foreshadowed diversities in the moral inclinations of the tribes of which they were the head; and on the other hand, that Noah, through the Spirit and power of that God with whom he walked, discerned in the moral nature of his sons, and the different tendencies which they already displayed, the germinal commencement of the future course of their posterity, and uttered words of blessing and of curse, which were prophetic of the history of the tribes that descended from them. In the sin of Ham "there lies the great stain of the whole Hamitic race, whose chief characteristic is sexual sin" (Ziegler); and the curse which Noah pronounced upon this sin still rests upon the race. It was not Ham who was cursed, however, but his son Canaan. Ham had sinned against his father, and he was punished in his son. But the reason why Canaan was the only son named, is not to be found in the fact that Canaan was the youngest son of Ham, and Ham the youngest son of Noah, as Hoffmann supposes. The latter is not an established fact; and the purely external circumstance, that Canaan had the misfortune to be the youngest son, could not be a just reason for cursing him alone. The real reason must either lie in the fact that Canaan was already walking in the steps of his father's impiety and sin, or else be sought in the name Canaan, in which Noah discerned, through the gift of prophecy, a significant omen; a supposition decidedly favoured by the analogy of the blessing pronounced upon Japhet, which is also founded upon the name. Canaan does not signify lowland, nor was it transferred, as many maintain, from the land to its inhabitants; it was first of all the name of the father of the tribe, from whom it was transferred to his descendants, and eventually to the land of which they took possession. The meaning of Canaan is "the submissive one," from כּנע to stoop or submit, Hiphil, to bend or subjugate (Deut 9:3; Judg 4:23, etc.). "Ham gave his son the name from the obedience which he required, though he did not render it himself. The son was to be the servant (for the name points to servile obedience) of a father who was as tyrannical towards those beneath him, as he was refractory towards those above. The father, when he gave him the name, thought only of submission to his own commands. But the secret providence of God, which rules in all such things, had a different submission in view" (Hengstenberg, Christol. i. 28, transl.). "Servant of servants (i.e., the lowest of slaves, vid., Ewald, 313) let him become to his brethren." Although this curse was expressly pronounced upon Canaan alone, the fact that Ham had no share in Noah's blessing, either for himself or his other sons, was a sufficient proof that his whole family was included by implication in the curse, even if it was to fall chiefly upon Canaan. And history confirms the supposition. The Canaanites were partly exterminated, and partly subjected to the lowest form of slavery, by the Israelites, who belonged to the family of Shem; and those who still remained were reduced by Solomon to the same condition (3Kings 9:20-21). The Phoenicians, along with the Carthaginians and the Egyptians, who all belonged to the family of Canaan, were subjected by the Japhetic Persians, Macedonians, and Romans; and the remainder of the Hamitic tribes either shared the same fate, or still sigh, like the negroes, for example, and other African tribes, beneath the yoke of the most crushing slavery.
John Gill
9:18 And the sons of Noah, that went forth of the ark, were Shem, and Ham, and Japheth,.... These were born before the flood, and went into the ark with Noah, and came out with him; see Gen 5:32.
and Ham is the father of Canaan; this is observed for the sake of the following history, concerning the behaviour of the one to Noah, and of the curse of the other by him, which would not have been so well understood if this remark had not been made: the father and the son, as they were, related in nature, they were much alike in manners and behaviour. Cush, the firstborn of Ham, is not mentioned, but Canaan, his youngest son, because he was cursed, as Aben Ezra observes; and who remarks that the paragraph is written to show that the Canaanites were accursed, the father of whom this Canaan was; and who is the same Sanchoniatho (y) calls Cna, and says he was the first that was called a Phoenician.
(y) Apud. Euseb. Evangel. Praepar. l. 1. p. 39.
9:199:19: Երեք սոքա էին որդիք Նոյի, եւ ՚ի նոցանէ՛ սփռեցան ընդ ամենայն երկիր։
19 Այս երեքն էին Նոյի որդիները, եւ ժողովուրդները սրանցից սերուելով տարածուեցին ողջ երկրի վրայ:
19 Այս երեքը Նոյի որդիներն էին եւ ասոնցմէ բոլոր երկիրը տարածուեցան։
Երեք սոքա էին որդիք Նոյի, եւ ի սոցանէ սփռեցան ընդ ամենայն երկիր:

9:19: Երեք սոքա էին որդիք Նոյի, եւ ՚ի նոցանէ՛ սփռեցան ընդ ամենայն երկիր։
19 Այս երեքն էին Նոյի որդիները, եւ ժողովուրդները սրանցից սերուելով տարածուեցին ողջ երկրի վրայ:
19 Այս երեքը Նոյի որդիներն էին եւ ասոնցմէ բոլոր երկիրը տարածուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
9:1919: Сии трое были сыновья Ноевы, и от них населилась вся земля.
9:19 τρεῖς τρεις three οὗτοί ουτος this; he εἰσιν ειμι be οἱ ο the υἱοὶ υιος son Νωε νωε Nōe; Noe ἀπὸ απο from; away τούτων ουτος this; he διεσπάρησαν διασπειρω sow abroad; scatter around ἐπὶ επι in; on πᾶσαν πας all; every τὴν ο the γῆν γη earth; land
9:19 שְׁלֹשָׁ֥ה šᵊlōšˌā שָׁלֹשׁ three אֵ֖לֶּה ʔˌēlleh אֵלֶּה these בְּנֵי־ bᵊnê- בֵּן son נֹ֑חַ nˈōₐḥ נֹחַ Noah וּ û וְ and מֵ mē מִן from אֵ֖לֶּה ʔˌēlleh אֵלֶּה these נָֽפְצָ֥ה nˈāfᵊṣˌā נפץ shatter כָל־ ḵol- כֹּל whole הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
9:19. tres isti sunt filii Noe et ab his disseminatum est omne hominum genus super universam terramThese three are the sons of Noe: and from these was all mankind spread over the whole earth.
19. These three were the sons of Noah: and of these was the whole earth overspread.
9:19. These three are the sons of Noah. And from these all the family of mankind was spread over the whole earth.
9:19. These [are] the three sons of Noah: and of them was the whole earth overspread.
These [are] the three sons of Noah: and of them was the whole earth overspread:

19: Сии трое были сыновья Ноевы, и от них населилась вся земля.
9:19
τρεῖς τρεις three
οὗτοί ουτος this; he
εἰσιν ειμι be
οἱ ο the
υἱοὶ υιος son
Νωε νωε Nōe; Noe
ἀπὸ απο from; away
τούτων ουτος this; he
διεσπάρησαν διασπειρω sow abroad; scatter around
ἐπὶ επι in; on
πᾶσαν πας all; every
τὴν ο the
γῆν γη earth; land
9:19
שְׁלֹשָׁ֥ה šᵊlōšˌā שָׁלֹשׁ three
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
בְּנֵי־ bᵊnê- בֵּן son
נֹ֑חַ nˈōₐḥ נֹחַ Noah
וּ û וְ and
מֵ מִן from
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
נָֽפְצָ֥ה nˈāfᵊṣˌā נפץ shatter
כָל־ ḵol- כֹּל whole
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
9:19. tres isti sunt filii Noe et ab his disseminatum est omne hominum genus super universam terram
These three are the sons of Noe: and from these was all mankind spread over the whole earth.
9:19. These three are the sons of Noah. And from these all the family of mankind was spread over the whole earth.
9:19. These [are] the three sons of Noah: and of them was the whole earth overspread.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: «и от них населилась вся земля…» Далее, в 10: гл., 11:1; 19:31, мы увидим более подробное раскрытие этой мысли. Здесь же можем лишь отметить, что потомство Сима (семиты) населило Армению, Месопотамию, Сирию и Аравию; потомство Хама эмигрировало главным образом в Африку, и, наконец, потомки Иафета распространились по северной части Азии, в Индии, проникли в Европу и даже, вероятно, в Америку (Деян 17:26).

Засыпает и осмеивается своим сыном.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:19: These: Gen 5:32
and of: Gen 8:17, Gen 10:2-32; ch1 1:4-28
Geneva 1599
9:19 These [are] the three sons of Noah: and of them was the whole earth (n) overspread.
(n) This declares what the virtue of God's blessing was, when he said, increase and bring forth in (Gen 1:28).
John Gill
9:19 These are the three sons of Noah,.... And his only ones; and if he had any more, they left no posterity behind them, since it follows:
and of them was the whole earth overspread, with inhabitants, by them and their posterity only: Berozus (z) indeed says, that Noah, after the flood, begat more sons, and giants; and his commentator, Annius, talks of seventeen of them, among whom was Tuiscon, the father of the Germans; and the author of Juchasin (a) ascribes a fourth son to Noah, whose name he calls Joniko, who taught astronomy in the world, and taught Nimrod the art of war; but these are fabulous stories, and contrary to the sacred Scriptures, which speak of three sons of Noah, and no more, and say that by these the earth was replenished after the flood: hence, among the Heathen writers, we read of Saturn and his three children, who by many circumstances appears to be the same with Noah, as Bochart (b) hath proved at large.
(z) Antiqu. l. 2. fol. 13. 2. (a) Fol. 135. 1. (b) Phaleg. l. 1. c. 1.
9:209:20: Եւ սկսաւ Նոյ, այր հողագործ զերկիր գործել. եւ տնկեաց այգի՛։
20 Նոյը՝ հողագործ այդ մարդը, առաջինն էր, որ հող մշակեց եւ այգի տնկեց:
20 Նոյ առաջին երկրագործն էր։ Այգի տնկեց։
Եւ սկսաւ Նոյ, այր հողագործ, [139]զերկիր գործել``. եւ տնկեաց այգի:

9:20: Եւ սկսաւ Նոյ, այր հողագործ զերկիր գործել. եւ տնկեաց այգի՛։
20 Նոյը՝ հողագործ այդ մարդը, առաջինն էր, որ հող մշակեց եւ այգի տնկեց:
20 Նոյ առաջին երկրագործն էր։ Այգի տնկեց։
zohrab-1805▾ eastern-1994▾ western am▾
9:2020: Ной начал возделывать землю и насадил виноградник;
9:20 καὶ και and; even ἤρξατο αρχω rule; begin Νωε νωε Nōe; Noe ἄνθρωπος ανθρωπος person; human γεωργὸς γεωργος farmer γῆς γη earth; land καὶ και and; even ἐφύτευσεν φυτευω plant ἀμπελῶνα αμπελων vineyard
9:20 וַ wa וְ and יָּ֥חֶל yyˌāḥel חלל defile נֹ֖חַ nˌōₐḥ נֹחַ Noah אִ֣ישׁ ʔˈîš אִישׁ man הָֽ hˈā הַ the אֲדָמָ֑ה ʔᵃḏāmˈā אֲדָמָה soil וַ wa וְ and יִּטַּ֖ע yyiṭṭˌaʕ נטע plant כָּֽרֶם׃ kˈārem כֶּרֶם vineyard
9:20. coepitque Noe vir agricola exercere terram et plantavit vineamAnd Noe, a husbandman, began to till the ground, and planted a vineyard.
20. And Noah began to be an husbandman, and planted a vineyard:
9:20. And Noah, a good farmer, began to cultivate the land, and he planted a vineyard.
9:20. And Noah began [to be] an husbandman, and he planted a vineyard:
And Noah began [to be] an husbandman, and he planted a vineyard:

20: Ной начал возделывать землю и насадил виноградник;
9:20
καὶ και and; even
ἤρξατο αρχω rule; begin
Νωε νωε Nōe; Noe
ἄνθρωπος ανθρωπος person; human
γεωργὸς γεωργος farmer
γῆς γη earth; land
καὶ και and; even
ἐφύτευσεν φυτευω plant
ἀμπελῶνα αμπελων vineyard
9:20
וַ wa וְ and
יָּ֥חֶל yyˌāḥel חלל defile
נֹ֖חַ nˌōₐḥ נֹחַ Noah
אִ֣ישׁ ʔˈîš אִישׁ man
הָֽ hˈā הַ the
אֲדָמָ֑ה ʔᵃḏāmˈā אֲדָמָה soil
וַ wa וְ and
יִּטַּ֖ע yyiṭṭˌaʕ נטע plant
כָּֽרֶם׃ kˈārem כֶּרֶם vineyard
9:20. coepitque Noe vir agricola exercere terram et plantavit vineam
And Noe, a husbandman, began to till the ground, and planted a vineyard.
9:20. And Noah, a good farmer, began to cultivate the land, and he planted a vineyard.
9:20. And Noah began [to be] an husbandman, and he planted a vineyard:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-21: Эти стихи раскрывают нам повод, вызвавший последующее важное пророчество Ноя.

«насадил виноградник…» Армения, где, по свидетельству Библии, осел Ноев ковчег, считается родиной винограда.

«и выпил вина и опьянел…» Умеренное употребление винограда и виноградного сока представляет собой прекрасное и здоровое лечебное средство, так что, рассматриваемая с этой точки зрения Ноем культура винограда есть полезное и хорошее дело. Но допотопное человечество совершенно не было знакомо с нею и с употреблением вина; впервые со всем этим пришлось познакомиться только Ною, и легко могло случиться, что он, не зная силы и действия вина, выпил его больше, чем бы это следовало, и впал в то состояние, которое здесь указано. Самое выражение «начат» (LXX, славян.) уже показывает, что он положил начало употреблению вина и подвергся опьянению по совершенному неверию и по незнанию меры употребления вина. Эти ошибки даже праведников являются лучшим предостережением для нас против нашей самонадеянности (1: Кор 10:12) и наиболее действительным лекарством в тех случаях, когда нами овладевает отчаяние и малодушие ввиду нашей греховности (Иер 8:4). «Для того и описаны, — говорит Иоанн Златоуст, — не только добродетели сынов, но и прегрешения их, чтобы мы последних избегали, а первым подражали» (Бес. 29).
Adam Clarke: Commentary on the Bible - 1831
9:20: Noah began to be a husbandman - איש האדמה ish haadamah, A man of the ground, a farmer; by his beginning to be a husbandman we are to understand his recommencing his agricultural operations, which undoubtedly he had carried on for six hundred years before, but this had been interrupted by the flood. And the transaction here mentioned might have occurred many years posterior to the deluge, even after Canaan was born and grown up, for the date of it is not fixed in the text.
The word husband first occurs here, and scarcely appears proper, because it is always applied to man in his married state, as wife is to the woman. The etymology of the term will at once show its propriety when applied to the head of a family. Husband, is Anglo-Saxon, and simply signifies the bond of the house or family; as by him the family is formed, united, and bound together, which, on his death, is disunited and scattered.
It is on this etymology of the word that we can account for the farmers and petty landholders being called so early as the twelfth century, husbandi, as appears in a statute of David II., king of Scotland: we may therefore safely derive the word from hus, a house, and bond from binben, to bind or tie; and this etymology appears plainer in the orthography which prevailed in the thirteenth and fourteenth centuries, in which I have often found the word written house-bond; so it is in a MS. Bible before me, written in the fourteenth century. Junius disputes this etymology, but I think on no just ground.
Albert Barnes: Notes on the Bible - 1834
9:20-27
Then comes the prediction Gen 9:20-27, which has a special interest, as the first prophetic utterance of man recorded in the Old Testament. The occasion of it is first stated. Noah becomes "a man of the soil." If he was before a mechanic, it is evident he must now attend to the cultivation of the soil, that he may draw from it the means of subsistence. "He planted a vineyard." God was the first planter Gen 2:8; and since that time we hear nothing of the cultivation of trees until Noah becomes a planter. The cultivation of the vine and the manufacture of wine might have been in practice before this time, as the mention of them is merely incidental to the present narrative. But it seems likely from what follows, that, though grapes may have been in use, wine had not been extracted from them. "And was drunken." We are not in a position to estimate the amount of Noah's guilt in this case, as we do not know how far he was acquainted with the properties of wine.
But we should take warning by the consequences, and beware of the abuse of any of God's gifts. "Ham the father of Kenaan." It is natural to suppose, as some have done, that Kennan had something to do with the guilt of this act. But there is no clear indication of this in the text, and Kenann's relationship to Ham may be again mentioned simply in anticipation of the subsequent prophecy. Ham is punished in his youngest son, who was perhaps a favorite. The intention of this act is eminently pure and befitting dutiful sons. "The garment." The loose mantle or shawl which was used for wrapping round the body when going to sleep. The actions of the sons in this unpleasant occurrence, especially that of Ham, give occasion to the following prophetic sentence: "His youngest son." This seems plainly the meaning of the phrase הקטן בנו benô haqā ṭ ā n, "his son, the little." He must be regarded here as contrasted with the other two, and therefore distinguished as the youngest.
The manner of Scripture here is worthy of particular remark. First, the prediction takes its rise from a characteristic incident. The conduct of the brothers was of comparatively slight importance in itself, but in the disposition which it betrayed it was highly significant. Secondly, the prediction refers in terms to the near future and to the outward condition of the parties concerned. Thirdly, it foreshadows under these familiar phrases the distant future, and the inward, as well as the outward, state of the family of man. Fourthly, it lays out the destiny of the whole race from its very starting-point. These simple laws will be found to characterize the main body of the predictions of Scripture.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:20: an husbandman: Gen 3:18, Gen 3:19, Gen 3:23, Gen 4:2, Gen 5:29; Pro 10:11, Pro 12:11; Ecc 5:9; Isa 28:24-26
planted: Deu 20:6, Deu 28:30; Pro 24:30; Sol 1:6; Co1 9:7
John Gill
9:20 And Noah began to be an husbandman,.... Or "a man of the earth" (c), not lord of it, as Jarchi, though he was, but a tiller of the earth, as he had been before the flood, and now began to be again; he returned to his old employment, and which perhaps he improved, having invented, as the Jews (d) say, instruments of husbandry; it may be, the use of the plough, which made the tillage of the ground more easy; he was expert in husbandry, as Aben Ezra observes, and which, as he remarks, is great wisdom; and though he was so great a man, yet he employed himself in this way:
and he planted a vineyard; not vines, but a vineyard; there were vines before scattered up and down, here one and there another, but he planted a number of them together, and set them in order, as the Jewish writers say (e); and some of them (f) will have it that he found a vine which the flood brought out of the garden of Eden, and planted it; but this is mere fable: where this plantation was cannot be said with certainty; the Armenians have a tradition that Noah, after quitting the ark, went and settled at Erivan, about twelve leagues from Ararat, a city full of vineyards; and that it was there he planted the vineyard, in a place where they still make excellent wine, and that their vines are of the same sort he planted there (g); which contradicts what Strabo (h) says of the country of Armenia, its hills and plains, that a vine will not easily grow there.
(c) "vir terrie", Montanus. (d) Zohar, apud Hottinger, Smegma Oriental. p. 253. (e) Ben Melech in loc. so Abarbinel & Bechai, apud Muis, in loc. (f) Targum Jon. in loc. Pirke Eliezer, c. 23. (g) See Tournefort's Voyage to the Levant, vol. 3. p. 178. Universal History, vol. 1. p. 261. (h) Geograph. l. 11. p. 363.
John Wesley
9:20 And Noah began to be an husbandman - Heb. a man of the earth, a man dealing in the earth, that kept ground in his hand and occupied it. Sometime after his departure out of the ark he returned to his old employment, from which he had been diverted by the building of the ark first, and probably after by the building an house for himself and family. And he planted a vineyard - And when he had gathered his vintage, probably he appointed a day of mirth and feasting in his family, and had his sons and their children with him, to rejoice with him in the increase of his house, as well as in the increase of his vineyard; and we may suppose he prefaced his feast with a sacrifice to the honour of God. If that was omitted, 'twas just with God to leave him to himself, to end with the beasts that did not begin with God: but we charitably hope he did. And perhaps he appointed this feast with design in the close of it to bless his sons, as Isaac, Gen 27:3-4. That I may eat, and that my soul may bless thee.
Robert Jamieson, A. R. Fausset and David Brown
9:20 And Noah . . . planted a vineyard--Noah had been probably bred to the culture of the soil, and resumed that employment on leaving the ark.
9:219:21: Եւ արբ ՚ի գինւոյն եւ արբեցաւ. եւ մերկացա՛ւ ՚ի տան իւրում։
21 Նա խմեց դրա գինուց, հարբեց ու մերկացաւ իր տան մէջ:
21 Գինիէն խմեց ու գինովցաւ եւ իր վրանին մէջ մերկացաւ։
Եւ արբ ի գինւոյն եւ արբեցաւ, եւ մերկացաւ [140]ի տան իւրում:

9:21: Եւ արբ ՚ի գինւոյն եւ արբեցաւ. եւ մերկացա՛ւ ՚ի տան իւրում։
21 Նա խմեց դրա գինուց, հարբեց ու մերկացաւ իր տան մէջ:
21 Գինիէն խմեց ու գինովցաւ եւ իր վրանին մէջ մերկացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
9:2121: и выпил он вина, и опьянел, и [лежал] обнаженным в шатре своем.
9:21 καὶ και and; even ἔπιεν πινω drink ἐκ εκ from; out of τοῦ ο the οἴνου οινος wine καὶ και and; even ἐμεθύσθη μεθυω get drunk καὶ και and; even ἐγυμνώθη γυμνοω in τῷ ο the οἴκῳ οικος home; household αὐτοῦ αυτος he; him
9:21 וַ wa וְ and יֵּ֥שְׁתְּ yyˌēšt שׁתה drink מִן־ min- מִן from הַ ha הַ the יַּ֖יִן yyˌayin יַיִן wine וַ wa וְ and יִּשְׁכָּ֑ר yyiškˈār שׁכר be drunk וַ wa וְ and יִּתְגַּ֖ל yyiṯgˌal גלה uncover בְּ bᵊ בְּ in תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst אָהֳלֹֽואהלה *ʔohᵒlˈô אֹהֶל tent
9:21. bibensque vinum inebriatus est et nudatus in tabernaculo suoAnd drinking of the wine was made drunk, and was uncovered in his tent.
21. and he drank of the wine, and was drunken; and he was uncovered within his tent.
9:21. And by drinking its wine, he became inebriated and was naked in his tent.
9:21. And he drank of the wine, and was drunken; and he was uncovered within his tent.
And he drank of the wine, and was drunken; and he was uncovered within his tent:

21: и выпил он вина, и опьянел, и [лежал] обнаженным в шатре своем.
9:21
καὶ και and; even
ἔπιεν πινω drink
ἐκ εκ from; out of
τοῦ ο the
οἴνου οινος wine
καὶ και and; even
ἐμεθύσθη μεθυω get drunk
καὶ και and; even
ἐγυμνώθη γυμνοω in
τῷ ο the
οἴκῳ οικος home; household
αὐτοῦ αυτος he; him
9:21
וַ wa וְ and
יֵּ֥שְׁתְּ yyˌēšt שׁתה drink
מִן־ min- מִן from
הַ ha הַ the
יַּ֖יִן yyˌayin יַיִן wine
וַ wa וְ and
יִּשְׁכָּ֑ר yyiškˈār שׁכר be drunk
וַ wa וְ and
יִּתְגַּ֖ל yyiṯgˌal גלה uncover
בְּ bᵊ בְּ in
תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst
אָהֳלֹֽואהלה
*ʔohᵒlˈô אֹהֶל tent
9:21. bibensque vinum inebriatus est et nudatus in tabernaculo suo
And drinking of the wine was made drunk, and was uncovered in his tent.
9:21. And by drinking its wine, he became inebriated and was naked in his tent.
9:21. And he drank of the wine, and was drunken; and he was uncovered within his tent.
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Adam Clarke: Commentary on the Bible - 1831
9:21: He drank of the wine, etc. - It is very probable that this was the first time the wine was cultivated; and it is as probable that the strength or intoxicating power of the expressed juice was never before known. Noah, therefore, might have drunk it at this time without the least blame, as he knew not till this trial the effects it would produce. I once knew a case which I believe to be perfectly parallel. A person who had scarcely ever heard of cider, and whose beverage through his whole life had been only milk or water, coming wet and very much fatigued to a farmer's house in Somersetshire, begged for a little water or milk. The good woman of the house, seeing him very much exhausted, kindly said, "I will give you a little cider, which will do you more good." The honest man, understanding no more of cider than merely that it was the simple juice of apples, after some hesitation drank about a half pint of it; the consequence was, that in less than half an hour he was perfectly intoxicated, and could neither speak plain nor walk! This case I myself witnessed. A stranger to the circumstances, seeing this person, would pronounce him drunk; and perhaps at a third hand he might be represented as a drunkard, and thus his character be blasted; while of the crime of drunkenness he was as innocent as an infant.
This I presume to have been precisely the case with Noah; and no person without an absolute breach of every rule of charity and candour, can attach any blame to the character of Noah on this ground, unless from a subsequent account they were well assured that, knowing the power and effects of the liquor, he had repeated the act. Some expositors seem to be glad to fix on a fact like this, which by their distortion becomes a crime; and then, in a strain of sympathetic tenderness, affect to deplore "the failings and imperfections of the best of men;" when, from the interpretation that should be given of the place, neither failing nor imperfection can possibly appear.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:21: and was: Gen 6:9, Gen 19:32-36; Pro 20:1, Pro 23:31, Pro 23:32; Ecc 7:20; Luk 22:3, Luk 22:4; Rom 13:13; Co1 10:12; Gal 5:21; Tit 2:2
and he: Hab 2:15, Hab 2:16; Rev 3:18
Geneva 1599
9:21 And he drank of the wine, and was (o) drunken; and he was uncovered within his tent.
(o) This is set before us to show what a horrible thing drunkenness is.
John Gill
9:21 And he drank of the wine, and was drunken,.... Either not being acquainted with the strength of it, as is thought by many; or having been used to weaker liquor, as water; or through the infirmity of his age; however, he was overtaken with it, and which is recorded, not to disgrace him, but to caution men against the evil of intemperance, as well as to encourage repenting sinners to expect pardon: and this shows that the best of men are not exempted from sin, nor secure from falling; and that though Noah was a perfect man, yet not as to be without sin; and that whereas he was a righteous man, he was not so by the righteousness of works, but by the righteousness of faith:
and he was uncovered within his tent; being in liquor when he laid down, he was either negligent of his long and loose garments, such as the eastern people wore without breeches, and did not take care to wrap them about him; or in his sleep, through the heat of the weather, or of the wine, or both, threw them off.
John Wesley
9:21 And he drank of the wine and was drunk - 'Tis highly probable, he did not know the effect of it before. And he was uncovered in his tent - Made naked to his shame.
Robert Jamieson, A. R. Fausset and David Brown
9:21 And he drank of the wine, and was drunken--perhaps at the festivities of the vintage season. This solitary stain on the character of so eminently pious a man must, it is believed, have been the result of age or inadvertency.
9:229:22: Եւ ետե՛ս Քամ հայր Քանանու զմերկութիւն հօր իւրոյ, եւ ել պատմեաց երկուց եղբարց իւրոց արտաքոյ։
22 Քամը՝ Քանանի հայրը, տեսաւ իր հօր մերկութիւնն ու դուրս գնալով՝ այդ մասին պատմեց իր երկու եղբայրներին:
22 Եւ Քանանի հայրը՝ Քամ՝ իր հօրը մերկութիւնը տեսաւ ու դուրս ելաւ իր երկու եղբայրներուն պատմեց։
Եւ ետես Քամ, հայր Քանանու, զմերկութիւն հօր իւրոյ եւ ել պատմեաց երկուց եղբարց իւրոց արտաքոյ:

9:22: Եւ ետե՛ս Քամ հայր Քանանու զմերկութիւն հօր իւրոյ, եւ ել պատմեաց երկուց եղբարց իւրոց արտաքոյ։
22 Քամը՝ Քանանի հայրը, տեսաւ իր հօր մերկութիւնն ու դուրս գնալով՝ այդ մասին պատմեց իր երկու եղբայրներին:
22 Եւ Քանանի հայրը՝ Քամ՝ իր հօրը մերկութիւնը տեսաւ ու դուրս ելաւ իր երկու եղբայրներուն պատմեց։
zohrab-1805▾ eastern-1994▾ western am▾
9:2222: И увидел Хам, отец Ханаана, наготу отца своего, и выйдя рассказал двум братьям своим.
9:22 καὶ και and; even εἶδεν οραω view; see Χαμ χαμ the πατὴρ πατηρ father Χανααν χανααν Chanaan; Khanaan τὴν ο the γύμνωσιν γυμνωσις the πατρὸς πατηρ father αὐτοῦ αυτος he; him καὶ και and; even ἐξελθὼν εξερχομαι come out; go out ἀνήγγειλεν αναγγελλω announce τοῖς ο the δυσὶν δυο two ἀδελφοῖς αδελφος brother αὐτοῦ αυτος he; him ἔξω εξω outside
9:22 וַ wa וְ and יַּ֗רְא yyˈar ראה see חָ֚ם ˈḥām חָם Ham אֲבִ֣י ʔᵃvˈî אָב father כְנַ֔עַן ḵᵊnˈaʕan כְּנַעַן Canaan אֵ֖ת ʔˌēṯ אֵת [object marker] עֶרְוַ֣ת ʕerwˈaṯ עֶרְוָה nakedness אָבִ֑יו ʔāvˈiʸw אָב father וַ wa וְ and יַּגֵּ֥ד yyaggˌēḏ נגד report לִ li לְ to שְׁנֵֽי־ šᵊnˈê- שְׁנַיִם two אֶחָ֖יו ʔeḥˌāʸw אָח brother בַּ ba בְּ in † הַ the חֽוּץ׃ ḥˈûṣ חוּץ outside
9:22. quod cum vidisset Ham pater Chanaan verenda scilicet patris sui esse nuda nuntiavit duobus fratribus suis forasWhich when Cham the father of Chaanan had seen, to wit, that his father's nakedness was uncovered, he told it to his two brethren without.
22. And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without.
9:22. Because of this, when Ham, the father of Canaan, had indeed seen the privates of his father to be naked, he reported it to his two brothers outside.
9:22. And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without.
And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without:

22: И увидел Хам, отец Ханаана, наготу отца своего, и выйдя рассказал двум братьям своим.
9:22
καὶ και and; even
εἶδεν οραω view; see
Χαμ χαμ the
πατὴρ πατηρ father
Χανααν χανααν Chanaan; Khanaan
τὴν ο the
γύμνωσιν γυμνωσις the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
ἐξελθὼν εξερχομαι come out; go out
ἀνήγγειλεν αναγγελλω announce
τοῖς ο the
δυσὶν δυο two
ἀδελφοῖς αδελφος brother
αὐτοῦ αυτος he; him
ἔξω εξω outside
9:22
וַ wa וְ and
יַּ֗רְא yyˈar ראה see
חָ֚ם ˈḥām חָם Ham
אֲבִ֣י ʔᵃvˈî אָב father
כְנַ֔עַן ḵᵊnˈaʕan כְּנַעַן Canaan
אֵ֖ת ʔˌēṯ אֵת [object marker]
עֶרְוַ֣ת ʕerwˈaṯ עֶרְוָה nakedness
אָבִ֑יו ʔāvˈiʸw אָב father
וַ wa וְ and
יַּגֵּ֥ד yyaggˌēḏ נגד report
לִ li לְ to
שְׁנֵֽי־ šᵊnˈê- שְׁנַיִם two
אֶחָ֖יו ʔeḥˌāʸw אָח brother
בַּ ba בְּ in
הַ the
חֽוּץ׃ ḥˈûṣ חוּץ outside
9:22. quod cum vidisset Ham pater Chanaan verenda scilicet patris sui esse nuda nuntiavit duobus fratribus suis foras
Which when Cham the father of Chaanan had seen, to wit, that his father's nakedness was uncovered, he told it to his two brethren without.
9:22. Because of this, when Ham, the father of Canaan, had indeed seen the privates of his father to be naked, he reported it to his two brothers outside.
9:22. And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: «И увидел Хам… наготу отца своего…» Хам увидел ту самую наготу, которую мучительно ощутили и наши прародители тотчас по вкушении запрещенного плода (III_7Быт 3:7) и которую из чувства стыда прикрыли опоясаниями. Однако со стороны Ноя во всем этом было очень мало вины: во-первых, как видно из контекста, он сделал это во сне и следовательно, бессознательно; во-вторых, он допустил это дома (в шатре своем), куда не должен проникать чужой нескромный взор и где всякий человек в праве позволить себе большую свободу и непринужденность действий.

«и вышел, рассказал двум братьям своим…» Эта последняя прибавка и выдает всю вину Хама: если бы Хам был только невольным свидетелем такой несколько соблазнительной картины и не придал всему виденному никакого особенного значения, то он и не совершил бы никакого преступления. Но Священное Писание говорит о противоположном: «в этой поспешности рассказать, что он видел, братьям, видна глубоко испорченная натура; в поступке его видна злобная радость в унижение отца, чувство гордости и собственного превосходства и отсутствие чувства стыда» (Властов). Вскрывая довольно ясно выраженные здесь мотивы Хама, мы можем сказать, что он издевался перед братьями над своим отцом, изображая в неприглядном свете то, как их отец — этот шестисотлетний старец, такой непоколебимый столп благочестия и веры — мог дойти до такого смешного состояния! «Он, может быть, рассказывая о случившемся, еще издевался над посрамлением отца, не внимая премудрому, который говорит: не ищи славы в бесчестии отца твоего» (Сир 3:10; у Злат. 29: бес.; Исх 21:17; Лев 19:3; Мф 15:4; Притч 30:17). Он как бы был рад, что тот, кто служил образцом строгой жизни и обуздывал его злонравие, теперь сам в неприличном положении от опьянения.
Adam Clarke: Commentary on the Bible - 1831
9:22: And Ham, the father of Canaan, etc. - There is no occasion to enter into any detail here; the sacred text is circumstantial enough. Ham, and very probably his son Canaan, had treated their father on this occasion with contempt or reprehensible levity. Had Noah not been innocent, as my exposition supposes him, God would not have endued him with the spirit of prophecy on this occasion, and testified such marked disapprobation of their conduct. The conduct of Shem and Japheth was such as became pious and affectionate children, who appear to have been in the habit of treating their father with decency, reverence, and obedient respect. On the one the spirit of prophecy (not the incensed father) pronounces a curse: on the others the same spirit (not parental tenderness) pronounces a blessing. These things had been just as they afterwards occurred had Noah never spoken. God had wise and powerful reasons to induce him to sentence the one to perpetual servitude, and to allot to the others prosperity and dominion. Besides, the curse pronounced on Canaan neither fell immediately upon himself nor on his worthless father, but upon the Canaanites; and from the history we have of this people, in Lev 18:6, Lev 18:7, Lev 18:24, Lev 18:29, Lev 18:30, Lev 20:9, Lev 20:22-24, Lev 20:26; and Deu 9:4; Deu 12:31, we may ask, Could the curse of God fall more deservedly on any people than on these? Their profligacy was great, but it was not the effect of the curse; but, being foreseen by the Lord, the curse was the effect of their conduct. But even this curse does not exclude them from the possibility of obtaining salvation; it extends not to the soul and to eternity, but merely to their bodies and to time; though, if they continued to abuse their liberty, resist the Holy Ghost, and refuse to be saved on God's terms, then the wrath of Divine justice must come upon them to the uttermost. How many, even of these, repented, we cannot tell.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:22: Ham: Gen 9:25, Gen 10:6, Gen 10:15-19; Ch1 1:8, Ch1 1:13-16
told: Sa2 1:19, Sa2 1:20; Psa 35:20, Psa 35:21, Psa 40:15, Psa 70:3; Pro 25:9, Pro 30:17; Oba 1:12, Oba 1:13; Mat 18:15; Co1 13:6; Gal 6:1
Geneva 1599
9:22 And Ham, the father of (p) Canaan, saw the nakedness of his father, and (q) told his two brethren without.
(p) Of whom came the Canaanites that wicked nation, who were also cursed by God.
(q) In derision and contempt of his father.
John Gill
9:22 And Ham, the father of Canaan, saw the nakedness of his father,.... Which, had it been through surprise, and at an unawares, would not have been thought criminal; but be went into his father's tent, where he ought not to have entered; he looked with pleasure and delight on his father's nakedness: Ham is represented by many writers as a very wicked, immodest, and profligate creature: Berosus (i) makes him a magician, and to be the same with Zoroast or Zoroastres, and speaks of him as the public corrupter of mankind; and says that he taught men to live as before the flood, to lie with mothers, sisters, daughters, males and brutes, and creatures of all sorts; and that he actually did so himself, and therefore was cast out by his father Janus, or Noah, and got the name of "Chem", the infamous and immodest:
and told his two brethren without; he went out of the tent after he had pleased himself with the sight; see Hab 2:15 and in a wanton, ludicrous, and scoffing manner, related what he had seen: some of the Jewish Rabbins (k), as Jarchi relates, say that Canaan first saw it, and told his father of it; and some say (l), that he or Ham committed an unnatural crime with him; and others (m), that he castrated him; and hence, it is supposed, came the stories of Jupiter castrating his father Saturn, and Chronus his father Uranus: and Berosus (n) says, that Ham taking hold of his father's genitals, and muttering some words, by a magic charm rendered him impotent: and some (o) will have it that he committed incest with his father's wife; but these things are said without foundation: what Noah's younger son did unto him, besides looking on him, we are not told, yet it was such as brought a curse on Canaan; and one would think it would be more than bare sight, nay, it is expressly said there was something done, but what is not said, Gen 9:24.
(i) Antiqu. l. 3. fol. 25. 1. (k) In Bereshit Rabba, sect. 36. fol. 32. 1. (l) Some in Jarchi. (m) Pirke Eliezer, c. 23. Some Rabbins in Ben Gersom & Jarchi in loc. (n) Antiqu. l. 3. fol. 25. 1. (o) Vander Hart, apud Bayle Dict. vol. 10. Art. "Ham", p. 588.
John Wesley
9:22 And Ham saw the nakedness of his father, and told his two brethren - To have seen it accidentally and involuntarily would not have been a crime. But he pleased himself with the sight. And he told his two brethren without - In the street, as the word is, in a scornful deriding manner.
9:239:23: Եւ առեալ Սեմա՛յ եւ Յաբեթի հանդերձ, եդին ՚ի վերայ թիկանց երկոցուն, եւ գնացին յե՛տս յետս, եւ ծածկեցին զմերկութիւն հօրն իւրեանց. եւ զերեսս իւրեանց յե՛տս ընդդէ՛մ ունէին, եւ զմերկութիւն հօրն իւրեանց ո՛չ տեսին։
23 Սէմն ու Յաբէթը, երկուսն էլ, հագուստներ առան իրենց ուսերին եւ, յետ-յետ գնալով, ծածկեցին իրենց հօր մերկութիւնը: Նրանք մէջքով էին կանգնած, այնպէս որ իրենց հօր մերկութիւնը չտեսան:
23 Սէմ ու Յաբեթ հանդերձ առին եւ իրենց երկուքին ուսերուն վրայ դրին ու ետ ետ երթալով իրենց հօրը մերկութիւնը ծածկեցին եւ իրենց երեսը ետեւ դարձած ըլլալով՝ իրենց հօրը մերկութիւնը չտեսան։
Եւ առեալ Սեմայ եւ Յաբեթի հանդերձ, եդին ի վերայ թիկանց երկոցուն, եւ գնացին յետս յետս եւ ծածկեցին զմերկութիւն հօրն իւրեանց. եւ զերեսս իւրեանց յետս ընդդէմ ունէին, եւ զմերկութիւն հօրն իւրեանց ոչ տեսին:

9:23: Եւ առեալ Սեմա՛յ եւ Յաբեթի հանդերձ, եդին ՚ի վերայ թիկանց երկոցուն, եւ գնացին յե՛տս յետս, եւ ծածկեցին զմերկութիւն հօրն իւրեանց. եւ զերեսս իւրեանց յե՛տս ընդդէ՛մ ունէին, եւ զմերկութիւն հօրն իւրեանց ո՛չ տեսին։
23 Սէմն ու Յաբէթը, երկուսն էլ, հագուստներ առան իրենց ուսերին եւ, յետ-յետ գնալով, ծածկեցին իրենց հօր մերկութիւնը: Նրանք մէջքով էին կանգնած, այնպէս որ իրենց հօր մերկութիւնը չտեսան:
23 Սէմ ու Յաբեթ հանդերձ առին եւ իրենց երկուքին ուսերուն վրայ դրին ու ետ ետ երթալով իրենց հօրը մերկութիւնը ծածկեցին եւ իրենց երեսը ետեւ դարձած ըլլալով՝ իրենց հօրը մերկութիւնը չտեսան։
zohrab-1805▾ eastern-1994▾ western am▾
9:2323: Сим же и Иафет взяли одежду и, положив ее на плечи свои, пошли задом и покрыли наготу отца своего; лица их были обращены назад, и они не видали наготы отца своего.
9:23 καὶ και and; even λαβόντες λαμβανω take; get Σημ σημ Sēm; Sim καὶ και and; even Ιαφεθ ιαφεθ the ἱμάτιον ιματιον clothing; clothes ἐπέθεντο επιτιθημι put on; put another ἐπὶ επι in; on τὰ ο the δύο δυο two νῶτα νωτος back αὐτῶν αυτος he; him καὶ και and; even ἐπορεύθησαν πορευομαι travel; go ὀπισθοφανῶς οπισθοφανως and; even συνεκάλυψαν συγκαλυπτω conceal τὴν ο the γύμνωσιν γυμνωσις the πατρὸς πατηρ father αὐτῶν αυτος he; him καὶ και and; even τὸ ο the πρόσωπον προσωπον face; ahead of αὐτῶν αυτος he; him ὀπισθοφανές οπισθοφανης and; even τὴν ο the γύμνωσιν γυμνωσις the πατρὸς πατηρ father αὐτῶν αυτος he; him οὐκ ου not εἶδον οραω view; see
9:23 וַ wa וְ and יִּקַּח֩ yyiqqˌaḥ לקח take שֵׁ֨ם šˌēm שֵׁם Shem וָ wā וְ and יֶ֜פֶת yˈefeṯ יֶפֶת Japheth אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שִּׂמְלָ֗ה śśimlˈā שִׂמְלָה mantle וַ wa וְ and יָּשִׂ֨ימוּ֙ yyāśˈîmû שׂים put עַל־ ʕal- עַל upon שְׁכֶ֣ם šᵊḵˈem שְׁכֶם shoulder שְׁנֵיהֶ֔ם šᵊnêhˈem שְׁנַיִם two וַ wa וְ and יֵּֽלְכוּ֙ yyˈēlᵊḵû הלך walk אֲחֹ֣רַנִּ֔ית ʔᵃḥˈōrannˈîṯ אֲחֹרַנִּית backwards וַ wa וְ and יְכַסּ֕וּ yᵊḵassˈû כסה cover אֵ֖ת ʔˌēṯ אֵת [object marker] עֶרְוַ֣ת ʕerwˈaṯ עֶרְוָה nakedness אֲבִיהֶ֑ם ʔᵃvîhˈem אָב father וּ û וְ and פְנֵיהֶם֙ fᵊnêhˌem פָּנֶה face אֲחֹ֣רַנִּ֔ית ʔᵃḥˈōrannˈîṯ אֲחֹרַנִּית backwards וְ wᵊ וְ and עֶרְוַ֥ת ʕerwˌaṯ עֶרְוָה nakedness אֲבִיהֶ֖ם ʔᵃvîhˌem אָב father לֹ֥א lˌō לֹא not רָאֽוּ׃ rāʔˈû ראה see
9:23. at vero Sem et Iafeth pallium inposuerunt umeris suis et incedentes retrorsum operuerunt verecunda patris sui faciesque eorum aversae erant et patris virilia non videruntBut Sem and Japheth put a cloak upon their shoulders, and going backward, covered the nakedness of their father: and their faces were turned away, and they saw not their father's nakedness.
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.
9:23. And truly, Shem and Japheth put a cloak upon their arms, and, advancing backwards, covered the privates of their father. And their faces were turned away, so that they did not see their father’s manhood.
9:23. 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.
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: Сим же и Иафет взяли одежду и, положив ее на плечи свои, пошли задом и покрыли наготу отца своего; лица их были обращены назад, и они не видали наготы отца своего.
9:23
καὶ και and; even
λαβόντες λαμβανω take; get
Σημ σημ Sēm; Sim
καὶ και and; even
Ιαφεθ ιαφεθ the
ἱμάτιον ιματιον clothing; clothes
ἐπέθεντο επιτιθημι put on; put another
ἐπὶ επι in; on
τὰ ο the
δύο δυο two
νῶτα νωτος back
αὐτῶν αυτος he; him
καὶ και and; even
ἐπορεύθησαν πορευομαι travel; go
ὀπισθοφανῶς οπισθοφανως and; even
συνεκάλυψαν συγκαλυπτω conceal
τὴν ο the
γύμνωσιν γυμνωσις the
πατρὸς πατηρ father
αὐτῶν αυτος he; him
καὶ και and; even
τὸ ο the
πρόσωπον προσωπον face; ahead of
αὐτῶν αυτος he; him
ὀπισθοφανές οπισθοφανης and; even
τὴν ο the
γύμνωσιν γυμνωσις the
πατρὸς πατηρ father
αὐτῶν αυτος he; him
οὐκ ου not
εἶδον οραω view; see
9:23
וַ wa וְ and
יִּקַּח֩ yyiqqˌaḥ לקח take
שֵׁ֨ם šˌēm שֵׁם Shem
וָ וְ and
יֶ֜פֶת yˈefeṯ יֶפֶת Japheth
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
שִּׂמְלָ֗ה śśimlˈā שִׂמְלָה mantle
וַ wa וְ and
יָּשִׂ֨ימוּ֙ yyāśˈîmû שׂים put
עַל־ ʕal- עַל upon
שְׁכֶ֣ם šᵊḵˈem שְׁכֶם shoulder
שְׁנֵיהֶ֔ם šᵊnêhˈem שְׁנַיִם two
וַ wa וְ and
יֵּֽלְכוּ֙ yyˈēlᵊḵû הלך walk
אֲחֹ֣רַנִּ֔ית ʔᵃḥˈōrannˈîṯ אֲחֹרַנִּית backwards
וַ wa וְ and
יְכַסּ֕וּ yᵊḵassˈû כסה cover
אֵ֖ת ʔˌēṯ אֵת [object marker]
עֶרְוַ֣ת ʕerwˈaṯ עֶרְוָה nakedness
אֲבִיהֶ֑ם ʔᵃvîhˈem אָב father
וּ û וְ and
פְנֵיהֶם֙ fᵊnêhˌem פָּנֶה face
אֲחֹ֣רַנִּ֔ית ʔᵃḥˈōrannˈîṯ אֲחֹרַנִּית backwards
וְ wᵊ וְ and
עֶרְוַ֥ת ʕerwˌaṯ עֶרְוָה nakedness
אֲבִיהֶ֖ם ʔᵃvîhˌem אָב father
לֹ֥א lˌō לֹא not
רָאֽוּ׃ rāʔˈû ראה see
9:23. at vero Sem et Iafeth pallium inposuerunt umeris suis et incedentes retrorsum operuerunt verecunda patris sui faciesque eorum aversae erant et patris virilia non viderunt
But Sem and Japheth put a cloak upon their shoulders, and going backward, covered the nakedness of their father: and their faces were turned away, and they saw not their father's nakedness.
9:23. And truly, Shem and Japheth put a cloak upon their arms, and, advancing backwards, covered the privates of their father. And their faces were turned away, so that they did not see their father’s manhood.
9:23. 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.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: «Сим же и Иафет взяли одежду… и покрыли наготу отца своего…» Этим действием они не только не выразили сочувствия к поступку Хама, но и уничтожили самую его причину. И поскольку Хам обнаружил порочную наклонность и испорченное воображение, отсутствие сыновей почтительности, постольку, наоборот, Сим и Иафет дали нам назидательный пример целомудрия, стыдливости и высокой сыновней любви и почтительности к своему отцу даже и в такой исключительный момент, когда он, по-видимому, меньше всего этого заслуживал.

«лица их были обращены назад, и они не видали наготы отца своего…» Мелкая, но весьма характерная деталь, доказывающая, до какой степени нравственной чуткости доходило моральное чувство двух этих достойных сынов Ноя.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:23: Exo 20:12; Lev 19:32; Rom 13:7; Gal 6:1; Ti1 5:1, Ti1 5:17, Ti1 5:19; Pe1 2:17, Pe1 4:8
John Gill
9:23 And Shem and Japheth took a garment,.... Who were the two brothers Ham told what he had seen, and who, no doubt, reproved him for his ill behaviour, and then took a garment, a coat of their own, very probably, some large garment fit for the purpose:
and laid it upon both their shoulders; one part of it on the right shoulder of the one, and the other on the left shoulder of the other:
and went backward, and covered the nakedness of their father; going backward when they came into the tent, and to the place where their father lay, they threw the garment off from their shoulders over him, and so covered him:
and their faces were backward, and they saw not their father's nakedness: which they purposely shunned, for which reason they went backwards, and their faces were backwards to their father; which showed their modesty, and their filial piety and duty, and thus by their actions reproved Ham, as well as doubtless they did by words.
John Wesley
9:23 And Shem and Japheth took a garment, and went backward, and covered the nakedness of their father - They not only would not see it themselves, but provided that no one else might see it; herein setting an example of charity, with reference to other men's sin and shame.
9:249:24: Եւ սթափեցա՛ւ Նոյ ՚ի գինւոյ անտի իւրմէ, եւ գիտա՛ց զինչ արար ընդ նա որդին իւր կրտսեր[74]։ [74] Ոմանք. Զինչ արար ընդ նմա որդին իւր։
24 Նոյը սթափուելով գինովութիւնից՝ իմացաւ, թէ ինչ է արել իր նկատմամբ իր կրտսեր որդին,
24 Նոյ իր գինիէն արթննալով՝ իր պզտիկ որդիին իրեն ըրածը իմացաւ
Եւ սթափեցաւ Նոյ ի գինւոյ անտի իւրմէ, եւ գիտաց զինչ արար ընդ նա որդին իւր կրտսեր, եւ ասէ:

9:24: Եւ սթափեցա՛ւ Նոյ ՚ի գինւոյ անտի իւրմէ, եւ գիտա՛ց զինչ արար ընդ նա որդին իւր կրտսեր[74]։
[74] Ոմանք. Զինչ արար ընդ նմա որդին իւր։
24 Նոյը սթափուելով գինովութիւնից՝ իմացաւ, թէ ինչ է արել իր նկատմամբ իր կրտսեր որդին,
24 Նոյ իր գինիէն արթննալով՝ իր պզտիկ որդիին իրեն ըրածը իմացաւ
zohrab-1805▾ eastern-1994▾ western am▾
9:2424: Ной проспался от вина своего и узнал, что сделал над ним меньший сын его,
9:24 ἐξένηψεν εκνηφω sober up δὲ δε though; while Νωε νωε Nōe; Noe ἀπὸ απο from; away τοῦ ο the οἴνου οινος wine καὶ και and; even ἔγνω γινωσκω know ὅσα οσος as much as; as many as ἐποίησεν ποιεω do; make αὐτῷ αυτος he; him ὁ ο the υἱὸς υιος son αὐτοῦ αυτος he; him ὁ ο the νεώτερος νεος new; young
9:24 וַ wa וְ and יִּ֥יקֶץ yyˌîqeṣ יקץ awake נֹ֖חַ nˌōₐḥ נֹחַ Noah מִ mi מִן from יֵּינֹ֑ו yyênˈô יַיִן wine וַ wa וְ and יֵּ֕דַע yyˈēḏaʕ ידע know אֵ֛ת ʔˈēṯ אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָ֥שָׂה־ ʕˌāśā- עשׂה make לֹ֖ו lˌô לְ to בְּנֹ֥ו bᵊnˌô בֵּן son הַ ha הַ the קָּטָֽן׃ qqāṭˈān קָטָן small
9:24. evigilans autem Noe ex vino cum didicisset quae fecerat ei filius suus minorAnd Noe awaking from the wine, when he had learned what his younger son had done to him,
24. And Noah awoke from his wine, and knew what his youngest son had done unto him.
9:24. Then Noah, awaking from the wine, when he had learned what his younger son had done to him,
9:24. And Noah awoke from his wine, and knew what his younger son had done unto him.
And Noah awoke from his wine, and knew what his younger son had done unto him:

24: Ной проспался от вина своего и узнал, что сделал над ним меньший сын его,
9:24
ἐξένηψεν εκνηφω sober up
δὲ δε though; while
Νωε νωε Nōe; Noe
ἀπὸ απο from; away
τοῦ ο the
οἴνου οινος wine
καὶ και and; even
ἔγνω γινωσκω know
ὅσα οσος as much as; as many as
ἐποίησεν ποιεω do; make
αὐτῷ αυτος he; him
ο the
υἱὸς υιος son
αὐτοῦ αυτος he; him
ο the
νεώτερος νεος new; young
9:24
וַ wa וְ and
יִּ֥יקֶץ yyˌîqeṣ יקץ awake
נֹ֖חַ nˌōₐḥ נֹחַ Noah
מִ mi מִן from
יֵּינֹ֑ו yyênˈô יַיִן wine
וַ wa וְ and
יֵּ֕דַע yyˈēḏaʕ ידע know
אֵ֛ת ʔˈēṯ אֵת [object marker]
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָ֥שָׂה־ ʕˌāśā- עשׂה make
לֹ֖ו lˌô לְ to
בְּנֹ֥ו bᵊnˌô בֵּן son
הַ ha הַ the
קָּטָֽן׃ qqāṭˈān קָטָן small
9:24. evigilans autem Noe ex vino cum didicisset quae fecerat ei filius suus minor
And Noe awaking from the wine, when he had learned what his younger son had done to him,
9:24. Then Noah, awaking from the wine, when he had learned what his younger son had done to him,
9:24. And Noah awoke from his wine, and knew what his younger son had done unto him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: «Ной проспался от вина своего…» Отсюда ясно, что все предшествующее случилось с Ноем во время его сна, т. е. помимо участия его сознательной воли.

«и узнал, что сделал над ним меньший сын его…» «Откуда он узнал это? — спрашивает Иоанн Златоуст и отвечает так: может быть рассказали братья, не с тем, чтобы обвинить брата, но чтобы объяснить дело, как оно происходило, дабы Хам получил соответственное своей болезни врачевство» (24: бес.). Не менее мудро разрешает Иоанн Златоуст и другое недоумение — каким образом следует понимать здесь наименование Хама «меньшим» или младшим сыном, когда достоверно известно, что он был средним (Быт 9:18): «Хам, конечно, не был самым младшим; он был второй и старше Иафета, но если он и был старше его по возрасту, то по душе оказался моложе и дерзость поставила его ниже младшего брата». В еврейском тексте слово «меньший» выражает собой сравнительную форму, а не превосходную и следовательно не указывает на Хама, как на самого меньшого из всех сынов Ноя, а лишь на сравнительно младшего именно по отношению к Симу.

Ной проклинает Ханаана.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
24: Noah's Prophecy.B. C. 2347.
24 And Noah awoke from his wine, and knew what his younger son had done unto him. 25 And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren. 26 And he said, Blessed be the LORD God of Shem; and Canaan shall be his servant. 27 God shall enlarge Japheth, and he shall dwell in the tents of Shem; and Canaan shall be his servant.
Here, I. Noah comes to himself: He awoke from his wine. Sleep cured him, and, we may suppose, so cured him that he never relapsed into that sin afterwards. Those that sleep as Noah did should awake as he did, and not as that drunkard (Prov. xxiii. 35) who says when he awakes, I will seek it yet again.
II. The spirit of prophecy comes upon him, and, like dying Jacob, he tells his sons what shall befal them, ch. xlix. 1.
1. He pronounces a curse on Canaan the son of Ham (v. 25), in whom Ham is himself cursed, either because this son of his was now more guilty than the rest, or because the posterity of this son was afterwards to be rooted out of their land, to make room for Israel. And Moses here records it for the animating of Israel in the wars of Canaan; though the Canaanites were a formidable people, yet they were of old an accursed people, and doomed to ruin. The particular curse is, A servant of servants (that is, the meanest and most despicable servant) shall he be, even to his brethren. Those who by birth were his equals shall by conquest be his lords. This certainly points at the victories obtained by Israel over the Canaanites, by which they were all either put to the sword or put under tribute (Josh. ix. 23; Judg. i. 28, 30, 33, 35), which happened not till about 800 years after this. Note, (1.) God often visits the iniquity of the fathers upon the children, especially when the children inherit the fathers' wicked dispositions, and imitate the fathers' wicked practices, and do nothing to cut off the entail of the curse. (2.) Disgrace is justly put upon those that put disgrace upon others, especially that dishonour and grieve their own parents. An undutiful child that mocks at his parents is no more worthy to be called a son, but deserves to be made as a hired servant, nay, as a servant of servants, among his brethren. (3.) Though divine curses operate slowly, yet, first or last, they will take effect. The Canaanites were under a curse of slavery, and yet, for a great while, had the dominion; for a family, a people, a person, may lie under the curse of God, and yet may long prosper in the world, till the measure of their iniquity, like that of the Canaanites, be full. Many are marked for ruin that are not yet ripe for ruin. Therefore, Let not thy heart envy sinners.
2. He entails a blessing upon Shem and Japheth.
(1.) He blesses Shem, or rather blesses God for him, yet so that it entitles him to the greatest honour and happiness imaginable, v. 26. Observe, [1.] He calls the Lord the god of Shem; and happy, thrice happy, is that people whose God is the LORD, Ps. cxliv. 15. All blessings are included in this. This was the blessing conferred on Abraham and his seed; the God of heaven was not ashamed to be called their God, Heb. xi. 16. Shem is sufficiently recompensed for his respect to his father by this, that the Lord himself puts this honour upon him, to be his God, which is a sufficient recompence for all our services and all our sufferings for his name. [2.] He gives to God the glory of that good work which Shem had done, and, instead of blessing and praising him that was the instrument, he blesses and praises God that was the author. Note, The glory of all that is at any time well done, by ourselves or others, must be humbly and thankfully transmitted to God, who works all our good works in us and for us. When we see men's good works we should glorify, not them, but our Father, Matt. v. 16. Thus David, in effect, blessed Abigail, when he blessed God that sent her (1 Sam. xxv. 32, 33), for it is an honour and a favour to be employed for God and used by him in doing good. [3.] He foresees and foretels that God's gracious dealings with Shem and his family would be such as would evidence to all the world that he was the God of Shem, on which behalf thanksgivings would by many be rendered to him: Blessed be the Lord God of Shem. [4.] It is intimated that the church should be built up and continued in the posterity of Shem; for of him came the Jews, who were, for a great while, the only professing people God had in the world. [5.] Some think reference is here had to Christ, who was the Lord God that, in his human nature, should descend from the loins of Shem; for of him, as concerning the flesh, Christ came. [6.] Canaan is particularly enslaved to him: He shall be his servant. Note, Those that have the Lord for their God shall have as much of the honour and power of this world as he sees good for them.
(2.) He blesses Japheth, and, in him, the isles of the Gentiles, which were peopled by his seed: God shall enlarge Japheth, and he shall dwell in the tents of Shem, v. 27. Now, [1.] Some make this to belong wholly to Japheth, and to denote either, First, His outward prosperity, that his seed should be so numerous and so victorious that they should be masters of the tents of Shem, which was fulfilled when the people of the Jews, the most eminent of Shem's race, were tributaries to the Grecians first and afterwards to the Romans, both of Japheth's seed. Note, Outward prosperity is no infallible mark of the true church: the tents of Shem are not always the tents of the conqueror. Or, Secondly, It denotes the conversion of the Gentiles, and the bringing of them into the church; and then we should read it, God shall persuade Japheth (for so the word signifies), and then, being so persuaded, he shall dwell in the tents of Shem, that is, Jews and Gentiles shall be united together in the gospel fold. After many of the Gentiles shall have been proselyted to the Jewish religion, both shall be one in Christ (Eph. ii. 14, 15), and the Christian church, mostly made up of the Gentiles, shall succeed the Jews in the privileges of church-membership; the latter having first cast themselves out by their unbelief, the Gentiles shall dwell in their tents, Rom. xi. 11, &c. Note, It is God only that can bring those again into the church who have separated themselves from it. It is the power of God that makes the gospel of Christ effectual to salvation, Rom. i. 16. And again, Souls are brought into the church, not by force, but by persuasion, Ps. cx. 3. They are drawn by the cords of a man, and persuaded by reason to be religious. [2.] Others divide this between Japheth and Shem, Shem having not been directly blessed, v. 26. First, Japheth has the blessing of the earth beneath: God shall enlarge Japheth, enlarge his seed, enlarge his border. Japheth's prosperity peopled all Europe, a great part of Asia, and perhaps America. Note, God is to be acknowledged in all our enlargements. It is he that enlarges the coast and enlarges the heart. And again, many dwell in large tents that do not dwell in God's tents, as Japheth did. Secondly, Shem has the blessing of heaven above: He shall (that is, God shall) dwell in the tents of Shem, that is "From his loins Christ shall come, and in his seed the church shall be continued." The birth-right was now to be divided between Shem and Japheth, Ham being utterly discarded. In the principality which they equally share Canaan shall be servant to both. The double portion is given to Japheth, whom God shall enlarge; but the priesthood is given to Shem, for God shall dwell in the tents of Shem: and certainly we are more happy if we have God dwelling in our tents than if we had there all the silver and gold in the world. It is better to dwell in tents with God than in palaces without him. In Salem, where is God's tabernacle, there is more satisfaction than in all the isles of the Gentiles. Thirdly, They both have dominion over Canaan: Canaan shall be servant to them; so some read it. When Japheth joins with Shem, Canaan falls before them both. When strangers become friends, enemies become servants.
28 And Noah lived after the flood three hundred and fifty years. 29 And all the days of Noah were nine hundred and fifty years: and he died.
Here see, 1. How God prolonged the life of Noah; he lived 950 years, twenty more than Adam and but nineteen less than Methuselah: this long life was a further reward of his signal piety, and a great blessing to the world, to which no doubt he continued a preacher of righteousness, with this advantage, that now all he preached to were his own children. 2. How God put a period to his life at last. Though he lived long, yet he died, having probably first seen many that descended from him dead before him. Noah lived to see two worlds, but, being an heir of the righteousness which is by faith, when he died he went to see a better than either.
John Gill
9:24 And Noah awoke from his wine,.... From his sleep, which his wine brought on him; when the force and strength of that was gone, and when not only he awaked, but came to himself, and was sober:
and knew what his younger son had done to him; either by revelation, as some, or prophecy, as Ben Gersom, or by the relation of his two sons, whom, when finding himself covered with another's garment, he might question how it came about, and they told him the whole affair: some, as Aben Ezra, Ben Gersom, and Abendana, think that this was not Ham, the younger son of Noah, and whom some also will have not to be the youngest, being always placed middlemost, but Canaan, the fourth and youngest son of Ham; and whom Noah indeed might call his younger, or "his son, the little one" (p); as it was usual for grandchildren to be called the sons of their grandfather; see Gen 29:5 and Noah might be informed how his little son, or rather grandson Canaan, had been in his tent, and seeing him in the posture he was, went very merrily, and told his father Ham of it, who made a jest of it also; and this seems the more reasonable, since Canaan was immediately cursed by Noah, as in the following verse; See Gill on Gen 9:22 this affair must happen many years after Noah's coming out of the ark, since then his sons had no children; whereas Ham had at this time four sons, and Canaan was the youngest of them; and he was grown up to an age sufficient to be concerned in this matter, of treating his grandfather in an ill way, so as to bring his curse upon him: Jarchi interprets "little" by abominable and contemptible, supposing it refers not to age, but character, and which was bad both in Ham and Canaan: See Gill on Gen 9:22.
(p) "filius suus parvus", Montanus; "filius ejus parvus", Cartwright.
Robert Jamieson, A. R. Fausset and David Brown
9:24 This incident could scarcely have happened till twenty years after the flood; for Canaan, whose conduct was more offensive than that even of his father, was not born till after that event. It is probable that there is a long interval included between these verses and that this prophecy, like that of Jacob on his sons, was not uttered till near the close of Noah's life when the prophetic spirit came upon him; this presumption is strengthened by the mention of his death immediately after.
9:259:25: Եւ ասէ. Անիծեալ Քանան մանուկ, եւ եղիցի ծառա՛յ եղբարց իւրոց։
25 եւ ասաց. «Անիծեալ լինի ստրուկ Քանանը եւ իր եղբայրների ծառան թող լինի»:
25 Ու ըսաւ. «Անիծեալ ըլլայ Քանան. Իր եղբայրներուն ծառաներուն ծառայ ըլլայ»։
Անիծեալ Քանան, [141]մանուկ, եւ եղիցի ծառայ`` եղբարց իւրոց:

9:25: Եւ ասէ. Անիծեալ Քանան մանուկ, եւ եղիցի ծառա՛յ եղբարց իւրոց։
25 եւ ասաց. «Անիծեալ լինի ստրուկ Քանանը եւ իր եղբայրների ծառան թող լինի»:
25 Ու ըսաւ. «Անիծեալ ըլլայ Քանան. Իր եղբայրներուն ծառաներուն ծառայ ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:2525: и сказал: проклят Ханаан; раб рабов будет он у братьев своих.
9:25 καὶ και and; even εἶπεν επω say; speak ἐπικατάρατος επικαταρατος cursed Χανααν χανααν Chanaan; Khanaan παῖς παις child; boy οἰκέτης οικετης domestic ἔσται ειμι be τοῖς ο the ἀδελφοῖς αδελφος brother αὐτοῦ αυτος he; him
9:25 וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say אָר֣וּר ʔārˈûr ארר curse כְּנָ֑עַן kᵊnˈāʕan כְּנַעַן Canaan עֶ֥בֶד ʕˌeveḏ עֶבֶד servant עֲבָדִ֖ים ʕᵃvāḏˌîm עֶבֶד servant יִֽהְיֶ֥ה yˈihyˌeh היה be לְ lᵊ לְ to אֶחָֽיו׃ ʔeḥˈāʸw אָח brother
9:25. ait maledictus Chanaan servus servorum erit fratribus suisHe said: Cursed be Chaanan, a servant of servants, shall he be unto his brethren.
25. And he said, Cursed be Canaan; A servant of servants shall he be unto his brethren.
9:25. he said, “Cursed be Canaan, a servant of servants will he be to his brothers.”
9:25. And he said, Cursed [be] Canaan; a servant of servants shall he be unto his brethren.
And he said, Cursed [be] Canaan; a servant of servants shall he be unto his brethren:

25: и сказал: проклят Ханаан; раб рабов будет он у братьев своих.
9:25
καὶ και and; even
εἶπεν επω say; speak
ἐπικατάρατος επικαταρατος cursed
Χανααν χανααν Chanaan; Khanaan
παῖς παις child; boy
οἰκέτης οικετης domestic
ἔσται ειμι be
τοῖς ο the
ἀδελφοῖς αδελφος brother
αὐτοῦ αυτος he; him
9:25
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
אָר֣וּר ʔārˈûr ארר curse
כְּנָ֑עַן kᵊnˈāʕan כְּנַעַן Canaan
עֶ֥בֶד ʕˌeveḏ עֶבֶד servant
עֲבָדִ֖ים ʕᵃvāḏˌîm עֶבֶד servant
יִֽהְיֶ֥ה yˈihyˌeh היה be
לְ lᵊ לְ to
אֶחָֽיו׃ ʔeḥˈāʸw אָח brother
9:25. ait maledictus Chanaan servus servorum erit fratribus suis
He said: Cursed be Chaanan, a servant of servants, shall he be unto his brethren.
9:25. he said, “Cursed be Canaan, a servant of servants will he be to his brothers.”
9:25. And he said, Cursed [be] Canaan; a servant of servants shall he be unto his brethren.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Три данных стиха заключают в себе вдохновенное пророчество Ноя, который, исходя из фактов, обнаруживших склонности и поведение его детей, предрекает будущую судьбу каждого из них, вместе с их потомством.

«проклят Ханаан…» На вопрос, почему вся тяжесть этого проклятия падает не на Хама, главного виновника всего, а на сына его Ханаана, существует несколько более или менее правдоподобных догадок.

Так, Ориген, следуя иудейской традиции объясняет это тем, что отрок Ханаан будто бы первый заметил непристойное положение своего спящего деда и указал на него своему отцу Хаму: но это объяснение, помимо всего прочего, не выдерживает критики уже по одному тому, что никогда нельзя считать в одном и том же проступке более ответственным юного, неразумного отрока, чем зрелого мужа.

Гораздо глубже и основательнее другое объяснение этого, предложенное Златоустом: «Не без цели и не напрасно упомянуло Писание о сыне (Хама), но по некоторой сокровенной причине. Ной хотел и наказать Хама за его преступление и нанесенное ему оскорбление, и вместе с тем не нарушить благословения, данного уже Богом: «благословил, — сказано, — Бог Ноя и сынов его», когда они вышли из ковчега (Быт 9:1); далее Златоуст подробно разъясняет, что Ной, наложив проклятие на Ханаана, больше всех воплотившего в себе типические черты своего отца и потому особенно близкого и дорогого ему, нанес именно этим наиболее чувствительное наказание и самому Хаму. Наконец, не лишено значения и вышеуказанное нами соображение об исключительно важной роли племен в будущей истории Израиля, в духе пророческого прозрения которой Ной и изрекает проклятие на потомство одного только Ханаана, не касаясь других детей Хама.

«раб рабов будет он у братьев своих…» Это обычная в еврейском языке форма усиления мысли (превосходная степень), которая описательно всего лучше может быть переведена так: в полном подчинении и во всесовершенном рабстве будет потомство Ханаана у потомков Сима и Иафета. И история действительно дала полное оправдание этого пророчества. Так, потомки Ханаана были умерщвлены и обращены в рабство евреями при Иисусе Навине, во время завоевания им земли обетованной (Нав 9:23). Не раз и еще, в особенности при Давиде и Соломоне, хананеи испытали на себе тяжелую руку потомков Сима и послужили им (3: Цар 9:20–21). А другие отрасли хамитов — финикияне и в особенности ефиопляне были покорены племенами Иафета — персами, греками и римлянами.

Благословляет Сима.
Adam Clarke: Commentary on the Bible - 1831
9:25: Cursed be Canaan - See on the preceding verses. In the 25th, 26th, and 27th verses, instead of Canaan simply, the Arabic version has Ham the father of Canaan; but this is acknowledged by none of the other versions, and seems to be merely a gloss.
Albert Barnes: Notes on the Bible - 1834
9:25-27
The prophecy consists of two parts - a malediction and a benediction. "Cursed be Kenaan." A curse Gen 3:14, Gen 3:17; Gen 4:11 is any privation, inferiority, or other ill, expressed in the form of a doom, and bearing, not always upon the object directly expressed, but upon the party who is in the transgression. Thus, the soil is cursed on account of Adam the transgressor Gen 3:17. It is apparent that in the present ease the prime mover was Ham, who is therefore punished in the prospect of a curse resting on his posterity, and especially on a particular line of it. Let us not imagine, however, that the ways of the Lord are not equal in this matter; for Kenaan and his descendants no doubt abundantly deserved this special visitation. And as the other descendants of Ham are not otherwise mentioned in the prophecy, we may presume that they shared in the curse pronounced upon Kenaan. At all events, they are not expressly included in the blessing pronounced on the other two divisions of the human family, It is proper to observe, also, that this prediction does not affirm an absolute perpetuity in the doom of Ham or Kenaan. It only delineates their relative condition until the whole race is again brought within the scope of prophecy.
A servant of servants shall he be unto his brethren. - The curse here consists in servitude, which is in itself an inferiority, and, among the children of self-will, tends more and more to all the horrid ills of slavery. Slavery originated in war and conquest. The mere warrior put the captives to death, the cannibal devoured them, the economist fed them for their labor. Accordingly, slavery soon made its appearance in all countries which were trodden by the conqueror. A system of slavery, imposed without consent and for no crime, is a dire evil. Besides the direct injustice of robbing a fellow-man of his personal liberty, it dissolves wedlock, breaks the family tie, and disregards the conscience. It trades, therefore, in the souls as well as the bodies of mankind. It is a historical fact that the degradation of slavery has fallen especially upon the race of Ham. A portion of the Kenaanites became bondsmen among the Israelites, who were of the race of Shem. The early Babylonians, the Phoenicians, the Carthaginians, and Egyptians, who all belonged to the race of Ham, were subjugated by the Assyrians, who were Shemites, the Persians, the Macedonians, and the Romans, who were all Japhethites. And in modern times it is well known that most of the nations of Europe traded in African slaves. "A servant of servants" means a slave of the most abject kind. "Unto his brethren." If the doom of slavery be referred to the race of Ham, then his brethren are the descendants of Japheth and Shem, who have held many of the Hamites in bondage. If we limit the sentence to Kenaan, then his brethren may include the other descendants of Ham. It is said that the servile tribe is also the most tyrannical; and it is the fact that the Africans have lent themselves to the forcible seizing and selling into slavery in distant lands of their own kinsmen and fellow-countrymen.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:25: Cursed: Gen 9:22, Gen 3:14, Gen 4:11, Gen 49:7; Deu 27:16, Deu 28:18; Mat 25:41; Joh 8:34
a servant: The devoted nations, which God destroyed before Israel, were descended from Canaan, and so were the Phoenicians and Carthaginians, who were at length subjugated with dreadful destruction by the Greeks and Romans. The Africans, who have been bought and sold like beasts, were also his posterity. Jos 9:23, Jos 9:27; Jdg 1:28-30; Kg1 9:20, Kg1 9:21; Ch2 8:7, Ch2 8:8; Joh 8:34
Geneva 1599
9:25 And he said, (r) Cursed [be] Canaan; a (s) servant of servants shall he be unto his brethren.
(r) He pronounces as a prophet the curse of God against all those who do not honour their parents: for Ham and his posterity were cursed.
(s) That is, a most vile slave.
John Gill
9:25 And he said,.... Not in a drunken fit, as some profane persons would suggest, for he was awaked from his wine; nor in the heat of passion, but by inspiration, under a spirit of prophecy:
cursed be Canaan; or, "O cursed Canaan", or rather, "Canaan is", or "shall be cursed" (q); for the words are either a declaration of what was his case, or a prediction of what it should be. It may seem strange that Canaan should be cursed, and not Ham, who seems to he the only aggressor, by what is said in the context; hence one copy of the Septuagint, as Ainsworth observes, reads Ham, and the Arabic writers the father of Canaan; and so Saadiah Gaon supplies it, as Aben Ezra relates; and the same supplement is made by others (r): but as both were guilty, as appears from what has been observed on the former verses, and Canaan particularly was first in the transgression; it seems most wise and just that he should be expressly named, since hereby Ham is not excluded a share in the punishment of the crime he had a concern in, being punished in his son, his youngest son, who perhaps was his darling and favourite, and which must be very afflicting to him to hear of; and since Canaan only, and not any of the other sons of Ham were guilty, he, and not Ham by name, is cursed, lest it should be thought that the curse would fall upon Ham and all his posterity; whereas the curse descends on him, and very justly proceeds in the line of Canaan; and who is the rather mentioned, because he was the father of the accursed race of the Canaanites, whom God abhorred, and, for their wickedness, was about to drive out of their land, and give it to his people for an inheritance; and in order to which the Israelites were now upon the expedition, when Moses wrote this account, and which must animate them to it; for by this prediction they would see that they were an accursed people, and that they were to be their servants:
a servant of servants shall he be unto his brethren; the posterities of Shem and Japheth, who stood in the relation of brethren to Canaan and his posterity; and to those he and his offspring were to become the most mean abject servants, as the phrase implies: this character agrees with the name of Canaan, which may be derived from "to depress", "humble", and "make mean and abject".
(q) "maledictus erit Cenahan", Junius & Tremellius. (r) So some in Vatablus.
John Wesley
9:25 A servant of servants - That is, the meanest and most despicable servant shall he be, even to his brethren. Those who by birth were his equals, should by conquest be his lords. This certainly points at the victories obtained by Israel over the Canaanites, by which they were all either put to the sword, or put under tribute. Josh 9:23; Judg 1:28, Judg 1:30, Judg 1:33, Judg 1:35, which happened not 'till about eight hundred years after this. God often visits the iniquity of the fathers upon the children, especially when the children inherit the fathers wicked dispositions, and imitate the father's wicked practices.
Robert Jamieson, A. R. Fausset and David Brown
9:25 Cursed be Canaan--This doom has been fulfilled in the destruction of the Canaanites--in the degradation of Egypt and the slavery of the Africans, the descendants of Ham.
9:269:26: Եւ ասէ. օրհնեալ Տէր Աստուած, Աստուած Սեմայ, եւ եղիցի Քանան ծառա՛յ նորա։
26 Նա աւելացրեց. «Օրհնեալ լինի Տէր Աստուած՝ Սէմի Աստուածը, իսկ Քանանը թող լինի նրա ծառան:
26 Նաեւ ըսաւ. «Օրհնեալ ըլլայ Սէմին Տէր Աստուածը Եւ Քանան անոր ծառան ըլլայ։
Եւ ասէ. Օրհնեալ Տէր [142]Աստուած, Աստուած Սեմայ, եւ եղիցի Քանան ծառայ [143]նորա:

9:26: Եւ ասէ. օրհնեալ Տէր Աստուած, Աստուած Սեմայ, եւ եղիցի Քանան ծառա՛յ նորա։
26 Նա աւելացրեց. «Օրհնեալ լինի Տէր Աստուած՝ Սէմի Աստուածը, իսկ Քանանը թող լինի նրա ծառան:
26 Նաեւ ըսաւ. «Օրհնեալ ըլլայ Սէմին Տէր Աստուածը Եւ Քանան անոր ծառան ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
9:2626: Потом сказал: благословен Господь Бог Симов; Ханаан же будет рабом ему;
9:26 καὶ και and; even εἶπεν επω say; speak εὐλογητὸς ευλογητος commended; commendable κύριος κυριος lord; master ὁ ο the θεὸς θεος God τοῦ ο the Σημ σημ Sēm; Sim καὶ και and; even ἔσται ειμι be Χανααν χανααν Chanaan; Khanaan παῖς παις child; boy αὐτοῦ αυτος he; him
9:26 וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say בָּר֥וּךְ bārˌûḵ ברך bless יְהֹוָ֖ה [yᵊhôˌāh] יְהוָה YHWH אֱלֹ֣הֵי ʔᵉlˈōhê אֱלֹהִים god(s) שֵׁ֑ם šˈēm שֵׁם Shem וִ wi וְ and יהִ֥י yhˌî היה be כְנַ֖עַן ḵᵊnˌaʕan כְּנַעַן Canaan עֶ֥בֶד ʕˌeveḏ עֶבֶד servant לָֽמֹו׃ lˈāmô לְ to
9:26. dixitque benedictus Dominus Deus Sem sit Chanaan servus eiusAnd he said: Blessed be the Lord God of Sem, be Chanaan his servant.
26. And he said, Blessed be the LORD, the God of Shem; And let Canaan be his servant.
9:26. And he said: “Blessed be the Lord God of Shem, let Canaan be his servant.
9:26. And he said, Blessed [be] the LORD God of Shem; and Canaan shall be his servant.
And he said, Blessed [be] the LORD God of Shem; and Canaan shall be his servant:

26: Потом сказал: благословен Господь Бог Симов; Ханаан же будет рабом ему;
9:26
καὶ και and; even
εἶπεν επω say; speak
εὐλογητὸς ευλογητος commended; commendable
κύριος κυριος lord; master
ο the
θεὸς θεος God
τοῦ ο the
Σημ σημ Sēm; Sim
καὶ και and; even
ἔσται ειμι be
Χανααν χανααν Chanaan; Khanaan
παῖς παις child; boy
αὐτοῦ αυτος he; him
9:26
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
בָּר֥וּךְ bārˌûḵ ברך bless
יְהֹוָ֖ה [yᵊhôˌāh] יְהוָה YHWH
אֱלֹ֣הֵי ʔᵉlˈōhê אֱלֹהִים god(s)
שֵׁ֑ם šˈēm שֵׁם Shem
וִ wi וְ and
יהִ֥י yhˌî היה be
כְנַ֖עַן ḵᵊnˌaʕan כְּנַעַן Canaan
עֶ֥בֶד ʕˌeveḏ עֶבֶד servant
לָֽמֹו׃ lˈāmô לְ to
9:26. dixitque benedictus Dominus Deus Sem sit Chanaan servus eius
And he said: Blessed be the Lord God of Sem, be Chanaan his servant.
9:26. And he said: “Blessed be the Lord God of Shem, let Canaan be his servant.
9:26. And he said, Blessed [be] the LORD God of Shem; and Canaan shall be his servant.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26: «благословен Господь Бог Симов…» Пророчество, данное Симу, составляет полную противоположность предыдущему: то начиналось с проклятия, это начинается с благословения; то предрекало рабство, это возвещает господство. Самая формула — «благословен Бог», когда она прилагается к Богу, означает вознесение хвалы и благодарности Богу (Еф 1:3); но всего замечательнее в ней то, что здесь Бог откровения — Всевышний — впервые называется собственно Богом Сима. Это означает, что потомство Сима будет стоять в особых, исключительно близких отношениях к Творцу, в качестве родоначальников богоизбранного еврейского народа, и что из него произойдут патриархи и пророки — служители Бога на земле и, наконец, из него потом произойдет и сам Христос Спаситель.

«Ханаан же будет рабом его…» Разумеются ближайшим образом те подчиненно вассальные отношения, в которых находились хананеи у евреев в эпоху Иисуса Навина и во времена еврейских царей.

Молитва Ноя за Иафета.
Albert Barnes: Notes on the Bible - 1834
9:26 , Gen 9:27
And he said. - The prediction concerning the other two brothers is a distinct utterance of Noah. "Blessed be Yahweh, the God of Shem." The characteristic boon of Shem is that Yahweh, the one true, living, known God, is his God. The knowledge and worship of the Creator is preserved in the family of Shem, when it is lost or fatally obscured among the other descendants of Noah. The prophet is so conscious of the unspeakable blessing of knowing and loving the true God, that he breaks out into thanksgiving in the very act of announcing the transcendent privilege of Shem. There is a dark side, however, to this prophetic thought, as it implies that the two other families of mankind, at least for part of the period under the prophet's view, were estranged from the true and living God. History corroborates both aspects of this prophetic sentence for the space of two thousand four hundred years. During the most part of this long period the Holy Yahweh Omnipotent was unknown to the great mass of the Japhethites, Hamites, and even Shemites. And it was only by the special election and consecration of an individual Shemite to be the head of a special people, and the father of the faithful, that he did not cease to be the God of even a remnant of Shem.
Then follows the refrain, "And Kenaan shall be servant unto them." The phrase "unto them" proves that Shem here comprehends the race descended from him, and consisting of many individuals. Scripture sees the race in the father, traces up its unity to him, discerns in him the leading traits of character that often mark his remotest posterity, and identifies with him in destiny all those of his race who continue to take after him. Thus, Adam denotes the whole race, Shem, Ham, and Japheth, its three great branches. Attention to this law of the unity, continuity, and identity of a race, will aid us much in understanding the dealings of Providence with the several branches of the human family. We learn also from the same phrase that this solemn sentence is no mere ebullition of the personal feelings of Noah. He is not speaking of Shem and Kenaan merely, but of the future races that are to spring from them. This appears still more plainly from the fact that Japheth, as well as Ham, is described as long estranged from the true God. And now that we are on spiritual ground, it ought to be observed that Kenaan's curse is not exclusion, either present or prospective, from the mercy of God. That is an evil he brings on himself by a voluntary departure from the living God. The curse merely affects the body - the personal liberty. It is a mere degradation from some of the natural rights of our common humanity; and does not of itself cut him off from any offer of mercy, or benefit of repentant faith.
God shall enlarge Japheth. - God is here spoken of by his generic name. This intimates, or at least coincides, with the fact that Japheth did not continue that nearness of approach to him which is implied in the use of the personal name. There is in the original a play upon the word "Japheth", which itself signifies enlargement. This enlargement is the most striking point in the history of Japheth, who is the progenitor of the inhabitants of Europe, Asia, and America, except the region between the Persian Gulf, the Red Sea, the Mediterranean, the Euxine, the Caspian, and the mountains beyond the Tigris, which was the main seat of the Shemites. This expansive power refers not only to the territory and the multitude of the Japhethites, but also to their intellectual and active faculties. The metaphysics of the Hindus, the philosophy of the Greeks, the military prowess of the Romans, and the modern science and civilization of the world, are due to the race of Japheth. And though the moral and the spiritual were first developed among the Shemites, yet the Japhethites have proved themselves capable of rising to the heights of these lofty themes, and have elaborated that noble form of human speech, which was adopted, in the providence of God, as best suited to convey to mankind that further development of Old Testament truth which is furnished in the New.
And he shall dwell in the tents of Shem. - We regard Japheth as the subject of this sentence; because, if God were its subject, the meaning would be substantially the same as the blessing of Shem, already given, and because this would intermingle the blessing of Shem with that of Japheth, without any important addition to our information. Whereas, when Japheth is the subject of the sentence, we learn that he shall dwell in the tents of Shem - an altogether new proposition. This form of expression does not indicate a direct invasion and conquest of the land of Shem, which would not be in keeping with the blessing pronounced on him in the pRev_ious sentence: it rather implies that this dwelling together would be a benefit to Japheth, and no injury to Shem. Accordingly, we find that when the Persians conquered the Babylonian empire, they restored the Jews to their native land; when Alexander the Great conquered the Persians, he gave protection to the Jews; and when the Romans subdued the Greek monarchy, they befriended the chosen nation, and allowed them a large measure of self-government. In their time came the Messiah, and instituted that new form of the church of the Old Testament which not only retained the best part of the ancient people of God, but extended itself over the whole of Europe, the chief seat of Japheth; went with him wheRev_er he went; and is at this day, through the blessing of God on his political and moral influence, penetrating into the moral darkness of Ham, as well as the remainder of Shem and Japheth himself. Thus, in the highest of all senses, Japheth is dwelling in the tents of Shem.
Again comes the refrain, "And Keenan shall be servant unto them." A portion of Japheth still holds a portion of Ham in bondage. But this very bondage has been the means of bringing some of the sons of Ham to dwell in the tents of Shem; and the day is not far distant when Japheth will relinquish altogether the compulsory hold upon his brother, and consecrate his entire moral influence over him to the Rev_ival in his race of the knowledge and love of God our Father, and our Lord Jesus Christ.
Thus, it appears that the destiny of these three great branches of the Noachic family, during the time of their separation on the high question of their relation to God, is traced out with great fidelity in this remarkable prediction. Ham is aptly represented by Kenaan, the slave, who is seized, enslaved, and sold even by his kinsmen to one another, and to the descendants of Shem and Japheth. Shem includes within his posterity the select family who know God as the Lord, the God of promise, of mercy, of salvation. Japheth is enlarged by God, and at length becomes acquainted with him whom he once ignorantly worshipped. The historian recognizes these as salient points in the experience of the three races, so long as they continue apart. The time is approaching when this strange intermediate development will come to a happy issue, in the reunion of all the members of the human family, according to clearer and further-reaching prophecies yet to be delivered.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:26: Blessed: Deu 33:26; Psa 144:15; Rom 9:5
the Lord: Gen. 10:10-26, Gen 12:1-3; Luk 3:23-36
Shem: Heb 11:16
his servant: or, servant to them, Gen 27:37, Gen 27:40
Carl Friedrich Keil and Franz Delitzsch
9:26
In contrast with the curse, the blessings upon Shem and Japhet are introduced with a fresh "and he said," whilst Canaan's servitude comes in like a refrain and is mentioned in connection with both his brethren: Blessed be Jehovah, the God of Shem, and let Canaan be servant to them." Instead of wishing good to Shem, Noah praises the God of Shem, just as Moses in Deut 33:20, instead of blessing Gad, blesses Him "that enlargeth Gad," and points out the nature of the good which he is to receive, by using the name Jehovah. This is done "propter excellentem benedictionem. Non enim loquitur de corporali benedictione, sed de benedictione futura per semen promissum. Eam tantam videt esse ut explicari verbis non possit, ideo se vertit ad gratiarum actionem" (Luther). Because Jehovah is the God of Shem, Shem will be the recipient and heir of all the blessings of salvation, which God as Jehovah bestows upon mankind. למו = להם neither stands for the singular לו (Ges. 103, 2), nor refers to Shem and Japhet. It serves to show that the announcement does not refer to the person relation of Canaan to Shem, but applies to their descendants.
John Gill
9:26 And he said, blessed be the Lord God of Shem,.... Shem was blessed before Japheth, because he was the first and principal in advising and conducting the affair before ascribed to them, as Jarchi on Gen 9:23 suggests; and though the words are in the form of an ascription of blessedness to God, the fountain of all good, and by whose grace Shem was influenced and enabled to do the good he did, for which the Lord's name was to be praised and blessed; yet it includes the blessing of Shem, and indeed the greatest blessing he could possibly enjoy; for what greater blessing is there, than for a man to have God to be his God? this includes everything, all blessings temporal and spiritual; see Ps 144:15 some interpret the God of Shem of Christ, who, according to the human nature, was a descendant of Shem; and according to the divine nature the God of Shem, God over all, blessed for ever, Rom 9:4.
And Canaan shall be his servant; the posterity of Canaan be servants to the posterity of Shem: this was fulfilled in the times of Joshua, when the Israelites, who sprung from Shem, conquered the land of Canaan, slew thirty of their kings, and took their cities and possessed them, and made the Gibeonites, one of the states of Canaan, hewers of wood and drawers of water to them, or the most mean and abject servants.
John Wesley
9:26 The God of Shem - All blessings are included in this. This was the blessing conferred on Abraham and his seed, the God of heaven was not ashamed to be called their God, Heb 11:16. Shem is sufficiently recompensed for his respect to his father by this, that the Lord himself puts this honour upon him to be his God; which is a sufficient recompense for all our services and all our sufferings for his name.
Robert Jamieson, A. R. Fausset and David Brown
9:26 Blessed be the Lord God of Shem--rather, "Blessed of Jehovah, my God, be Shem,"--an intimation that the descendants of Shem should be peculiarly honored in the service of the true God, His Church being for ages established among them (the Jews), and of them, concerning the flesh, Christ came. They got possession of Canaan, the people of that land being made their "servants" either by conquest, or, like the Gibeonites, by submission [Josh 9:25].
9:279:27: Ընդարձակեսցէ՛ Աստուած Յաբեթի, եւ բնակեսցէ ՚ի տան Սեմայ. եւ եղիցի Քանան ծառա՛յ նոցա։
27 Աստուած թող բարգաւաճեցնի Յաբէթին, նա թող բնակուի Սէմի տանը, իսկ Քանանը թող լինի նրա ծառան»:
27 Աստուած թող ընդարձակէ Յաբեթը Ու Սէմին վրանները բնակի Եւ Քանան անոր* ծառան ըլլայ»։
Ընդարձակեսցէ Աստուած Յաբեթի, եւ բնակեսցէ [144]ի տան Սեմայ, եւ եղիցի Քանան ծառայ [145]նոցա:

9:27: Ընդարձակեսցէ՛ Աստուած Յաբեթի, եւ բնակեսցէ ՚ի տան Սեմայ. եւ եղիցի Քանան ծառա՛յ նոցա։
27 Աստուած թող բարգաւաճեցնի Յաբէթին, նա թող բնակուի Սէմի տանը, իսկ Քանանը թող լինի նրա ծառան»:
27 Աստուած թող ընդարձակէ Յաբեթը Ու Սէմին վրանները բնակի Եւ Քանան անոր* ծառան ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:2727: да распространит Бог Иафета, и да вселится он в шатрах Симовых; Ханаан же будет рабом ему.
9:27 πλατύναι πλατυνω broaden ὁ ο the θεὸς θεος God τῷ ο the Ιαφεθ ιαφεθ and; even κατοικησάτω κατοικεω settle ἐν εν in τοῖς ο the οἴκοις οικος home; household τοῦ ο the Σημ σημ Sēm; Sim καὶ και and; even γενηθήτω γινομαι happen; become Χανααν χανααν Chanaan; Khanaan παῖς παις child; boy αὐτῶν αυτος he; him
9:27 יַ֤פְתְּ yˈaft פתה be spacious אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) לְ lᵊ לְ to יֶ֔פֶת yˈefeṯ יֶפֶת Japheth וְ wᵊ וְ and יִשְׁכֹּ֖ן yiškˌōn שׁכן dwell בְּ bᵊ בְּ in אָֽהֳלֵי־ ʔˈohᵒlê- אֹהֶל tent שֵׁ֑ם šˈēm שֵׁם Shem וִ wi וְ and יהִ֥י yhˌî היה be כְנַ֖עַן ḵᵊnˌaʕan כְּנַעַן Canaan עֶ֥בֶד ʕˌeveḏ עֶבֶד servant לָֽמֹו׃ lˈāmô לְ to
9:27. dilatet Deus Iafeth et habitet in tabernaculis Sem sitque Chanaan servus eiusMay God enlarge Japheth, and may he dwell in the tents of Sem, and Chanaan be his servant.
27. God enlarge Japheth, And let him dwell in the tents of Shem; And let Canaan be his servant.
9:27. May God enlarge Japheth, and may he live in the tents of Shem, and let Canaan be his servant.”
9:27. God shall enlarge Japheth, and he shall dwell in the tents of Shem; and Canaan shall be his servant.
God shall enlarge Japheth, and he shall dwell in the tents of Shem; and Canaan shall be his servant:

27: да распространит Бог Иафета, и да вселится он в шатрах Симовых; Ханаан же будет рабом ему.
9:27
πλατύναι πλατυνω broaden
ο the
θεὸς θεος God
τῷ ο the
Ιαφεθ ιαφεθ and; even
κατοικησάτω κατοικεω settle
ἐν εν in
τοῖς ο the
οἴκοις οικος home; household
τοῦ ο the
Σημ σημ Sēm; Sim
καὶ και and; even
γενηθήτω γινομαι happen; become
Χανααν χανααν Chanaan; Khanaan
παῖς παις child; boy
αὐτῶν αυτος he; him
9:27
יַ֤פְתְּ yˈaft פתה be spacious
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
לְ lᵊ לְ to
יֶ֔פֶת yˈefeṯ יֶפֶת Japheth
וְ wᵊ וְ and
יִשְׁכֹּ֖ן yiškˌōn שׁכן dwell
בְּ bᵊ בְּ in
אָֽהֳלֵי־ ʔˈohᵒlê- אֹהֶל tent
שֵׁ֑ם šˈēm שֵׁם Shem
וִ wi וְ and
יהִ֥י yhˌî היה be
כְנַ֖עַן ḵᵊnˌaʕan כְּנַעַן Canaan
עֶ֥בֶד ʕˌeveḏ עֶבֶד servant
לָֽמֹו׃ lˈāmô לְ to
9:27. dilatet Deus Iafeth et habitet in tabernaculis Sem sitque Chanaan servus eius
May God enlarge Japheth, and may he dwell in the tents of Sem, and Chanaan be his servant.
9:27. May God enlarge Japheth, and may he live in the tents of Shem, and let Canaan be his servant.”
9:27. God shall enlarge Japheth, and he shall dwell in the tents of Shem; and Canaan shall be his servant.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27: «да распространит Бог Иафета…» В еврейском тексте здесь дана своеобразная игра слов (japhet e'jephet), или параллелизм понятий, так как имя «Иафет» и обозначает «широкое распространение». Потомству Иафета, таким образом, предрекалось самое широкое расселение по лицу земли; и действительно, в лице народов Кавказа оно заселило большую часть Азии, почти всю Европу и Америку, не говоря уже о том, что оно же составляет привилегированную часть населения и в остальных странах Нового и Старого света.

Количественному распространению иафетитов отвечает и его интеллектуальное превосходство: метафизика Индии, философия Греции, стратегия Рима и вся современная мировая цивилизация обязана своим существованием и процветанием, главным образом, гению иафетитов.

«и да вселится он в шатрах Симовых…» Речь не о Боге, как то ошибочно полагали некоторые (Филон, Феодорит, Онкелос и др.), но об Иафете, которому со временем предрекается и господствующее положение даже над потомством Сима. И, действительно, это пророчество оправдалось в двояком смысле: и в смысле политическом, когда римляне, потомки Иафета, покорили иудеев и разрушили самый Иерусалим, и в религиозном, когда вместе с Израилем в Церковь Христову вступали язычники (Еф 2:11–15).

«Посредством этих благословений, изреченных Симу и Иафету, он (Ной), кажется мне, предвозвестил призвание двух народов, именно: через Сима — иудеев, так как от него произошел патриарх Авраам и народ иудейский, а через Иафета — призвание язычников» (Иоанн Златоуст, 30: бес.).

«Ханаан же да будет ему слугой…» Оправдание этого пророчества можно, главным образом, видеть в росте невольничества черных рас у белой и во всестороннем преобладании последней над первыми.

Заключая детальный комментарий пророчества Ноя, мы должны сказать, что это — одно из самых знаменательных сказаний, обнимающее в общем схематическом очерке главные течения всей последующей истории человечества, олицетворенное в судьбе трех сынов Ноя, как родоначальников всего последующего человечества: здесь и возлюбленный первенец Ноя — Сим, которому предрекается особое божественное благоволение, здесь и неблагодарный Хам, которому возвещается отвержение, рабство, здесь и младший сын — Иафет, на судьбе которого имело исполниться евангельское пророчество, что «последние да будут первыми», первыми как в культурно-историческом, так и в христианско-религиозном смысле.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:27: enlarge: or, persuade
Japheth: Japheth denotes enlargement, and how wonderfully have his boundaries been enlarged; for not only Europe, but Asia Minor, part of Armenia, Iberia, the whole of the vast regions of Asia north of Taurus, and probably America, fell to the share of his posterity.
he shall dwell: These words may mean either that God or that Japheth shall dwell in the tents of Shem. In either sense the prophecy has been literally fulfilled.
dwell: Isa 11:10; Hos 2:14; Mal 1:11; Act 17:14; Rom 11:12, Rom 15:12; Eph 2:13, Eph 2:14, Eph 2:19, Eph 3:6, Eph 3:13; Heb 11:9, Heb 11:10
Carl Friedrich Keil and Franz Delitzsch
9:27
"Wide let God make it to Japhet, and let him dwell in the tents of Shem." Starting from the meaning of the name, Noah sums up his blessing in the word יפתּ (japht), from פּתה to be wide (Prov 20:19), in the Hiphil with ל, to procure a wide space for any one, used either of extension over a wide territory, or of removal to a free, unfettered position; analogous to ל הרחיב, Gen 26:22; Ps 4:1, etc. Both must be retained here, so that the promise to the family of Japhet embraced not only a wide extension, but also prosperity on every hand. This blessing was desired by Noah, not from Jehovah, the God of Shem, who bestows saving spiritual good upon man, but from Elohim, God as Creator and Governor of the world; for it had respect primarily to the blessings of the earth, not to spiritual blessings; although Japhet would participate in these as well, for he should come and dwell in the tents of Shem. The disputed question, whether God or Japhet is to be regarded as the subject of the verb "shall dwell," is already decided by the use of the word Elohim. If it were God whom Noah described as dwelling in the tents of Shem, so that the expression denoted the gracious presence of God in Israel, we should expect to find the name Jehovah, since it was as Jehovah that God took up His abode among Shem in Israel. It is much more natural to regard the expression as applying to Japhet, (a) because the refrain, "Canaan shall be his servant," requires that we should understand Gen 9:27 as applying to Japhet, like Gen 9:26 to Shem; (b) because the plural, tents, is not applicable to the abode of Jehovah in Israel, inasmuch as in the parallel passages "we read of God dwelling in His tent, on His holy hill, in Zion, in the midst of the children of Israel, and also of the faithful dwelling in the tabernacle or temple of God, but never of God dwelling in the tents of Israel" (Hengstenberg); and (c) because we should expect that act of affection, which the two sons so delicately performed in concert, to have its corresponding blessing in the relation established between the two (Delitzsch). Japhet's dwelling in the tents of Shem is supposed by Bochart and others to refer to the fact, that Japhet's descendants would one day take the land of the Shemites, and subjugate the inhabitants; but even the fathers almost unanimously understand the words in a spiritual sense, as denoting the participation of the Japhetites in the saving blessings of the Shemites. There is truth in both views. Dwelling presupposes possession; but the idea of taking by force is precluded by the fact, that it would be altogether at variance with the blessing pronounced upon Shem. If history shows that the tents of Shem were conquered and taken by the Japhetites, the dwelling predicted here still relates not to the forcible conquest, but to the fact that the conquerors entered into the possessions of the conquered; that along with them they were admitted to the blessings of salvation; and that, yielding to the spiritual power of the vanquished, they lived henceforth in their tents as brethren (Ps 133:1). And if the dwelling of Japhet in the tents of Shem presupposes the conquest of the land of Shem by Japhet, it is a blessing not only to Japhet, but to Shem also, since, whilst Japhet enters into the spiritual inheritance of Shem, he brings to Shem all the good of this world (Isa 60). "The fulfilment," as Delitzsch says, "is plain enough, for we are all Japhetites dwelling in the tents of Shem; and the language of the New Testament is the language of Javan entered into the tents of Shem." To this we may add, that by the Gospel preached in this language, Israel, though subdued by the imperial power of Rome, became the spiritual conqueror of the orbis terrarum Romanus, and received it into his tents. Moreover it is true of the blessing and curse of Noah, as of all prophetic utterances, that they are fulfilled with regard to the nations and families in question as a whole, but do not predict, like an irresistible fate, the unalterable destiny of every individual; on the contrary, they leave room for freedom of personal decision, and no more cut off the individuals in the accursed race from the possibility of conversion, or close the way of salvation against the penitent, than they secure the individuals of the family blessed against the possibility of falling from a state of grace, and actually losing the blessing. Hence, whilst a Rahab and an Araunah were received into the fellowship of Jehovah, and the Canaanitish woman was relieved by the Lord because of her faith, the hardened Pharisees and scribes had woes pronounced upon them, and Israel was rejected because of its unbelief.
In Gen 9:28, Gen 9:29, the history of Noah is brought to a close, with the account of his age, and of his death.
Geneva 1599
9:27 God shall (t) enlarge Japheth, and he shall dwell in the tents of Shem; and Canaan shall be his servant.
(t) He declares that the Gentiles, who came from Japheth, and were separated from the Church, should be joined to the same by the persuasion of God's Spirit, and preaching of the gospel.
John Gill
9:27 God shall enlarge Japheth,.... Or give him a large part of the earth, and large dominions in it, as his posterity have had; for, as Bochart (r) observes, to them belonged all Europe, and lesser Asia, Media, Iberia, Albania, part of Armenia, and all those vast countries to the north, which formerly the Scythians, and now the Tartars inhabit; not to say anything of the new world (America), into which the Scythians might pass through the straights of Anian:
and he shall dwell in the tents of Shem; inhabit the countries belonging to the posterity of Shem: this was verified by the Medes, who were the descendants of Japheth, together with the Babylonians seizing upon the Assyrian empire and overthrowing that, for Ashur was of Shem; and in the Greeks and Romans, who sprung from Japheth, when they made conquests in Asia, in which were the tents of Shem's posterity; and who, according to the prophecy in Num 24:24 that ships from the coast of Chittim, Greece, or Italy, or both, should afflict Ashur and Eber, the Assyrians and the Hebrews, or those beyond the river Euphrates, who all belonged to Shem; and particularly this was fulfilled when the Romans, who are of Japheth, seized Judea, which had long been the seat of the children of Shem, the Jews; and at this day the Turks (s), who are also Japheth's sons, literally dwell in the tents of Shem, or inhabit Judea: the Targums understand this in a mystical sense. Onkelos thus:"God shall cause his Shechinah or glorious Majesty to dwell in the tents of Shem;''which was remarkably true, when Christ, the brightness of his Father's glory, the Word, was made flesh, and tabernacled in Judea: Jonathan Ben Uzziel thus;"and his children shall be proselytes, and dwell in the school of Shem;''and many Christian writers interpret them of the conversion of the Gentiles, and of their union and communion with the believing Jews in one Gospel church state, which was very evidently fulfilled in the first times of the Gospel: and they read these words in connection with the former clause thus, "God shall persuade Japheth (t), and he shall dwell in the tents of Shem"; that is, God shall persuade the Gentiles, the posterity of Japheth, by the sweet alluring voice of his Gospel, and through the power of his grace accompanying it, to embrace and profess Christ and his Gospel, and join with his churches, and walk with them in all the commandments and ordinances of Christ; and at this day all the posterity of Japheth, excepting Magog, or the Turks, bear the name of Christians: the Talmudists (u) interpret the passage of the language of Japheth being spoken in the tents of Shem; which had its accomplishment when the apostles of Christ spoke and wrote in Greek, one of the languages of Japheth's sons. Some understand this of God himself, he shall dwell in the tents of Shem, or in Israel, as Jarchi, and was verified remarkably in the incarnation of the Son of God:
and Canaan shall be his servant; the posterity of Canaan servants to the posterity of Japheth; as they were when Tyre, which was built by the Sidonians, and Sidon, which had its name from the eldest son of Canaan, fell into the hands of Alexander the Grecian, who sprung from Japheth; and when Carthage, a colony of the Phoenicians of Canaan's race, was taken and demolished by the Romans of the line of Japheth, which made Hannibal, a child of Canaan, say, "agnoscere se fortunam Carthaginis" (w), that he owned the fate of Carthage; and in which some have thought that he refers to this prophecy.
(r) Phaleg. l. 3. c. 1. col. 149. (s) This was written about 1750. Ed. (t) "alliciet", Junius & Tremellius, Piscator; "persuadebit", Cocceius; so Ainsworth. (u) T. Hieros. Megillah, fol. 71. 2. T. Bab. Megillah, fol. 9. 2. Bereshit Rabba, sect. 36. fol. 32. 1. (w) Liv. Hist. l. 27. c. 51.
John Wesley
9:27 God shall enlarge Japheth, and he shall dwell in the tents of Shem - His seed shall be so numerous and so victorious, that they shall be masters of the tents of Shem, which was fulfilled when the people of the Jews, the most eminent of Shem's race, were tributaries to the Grecians first, and after to the Romans, both of Japhet's seed. This also speaks the conversion of the Gentiles, and the bringing of them into the church; and then we should read it, God shall persuade Japheth; (for so the word signifies) and being so persuaded, he shall dwell in the tents of Shem - That is, Jews and Gentiles shall be united together in the gospel - fold: after many of the Gentiles shall have been proselyted to the Jewish religion, both shall be one in Christ, Eph 2:14-15. When Japheth joins with Shem, Canaan falls before them both: when strangers become friends, enemies become servants.
Robert Jamieson, A. R. Fausset and David Brown
9:27 God shall enlarge Japheth--pointing to a vast increase in posterity and possessions. Accordingly his descendants have been the most active and enterprising, spread over the best and largest portion of the world, all Europe and a considerable part of Asia.
he shall dwell in the tents of Shem--a prophecy being fulfilled at the present day, as in India British Government is established and the Anglo-Saxons being in the ascendancy from Europe to India, from India over the American continent. What a wonderful prophecy in a few verses (Is 46:10; 1Pet 1:25)!
9:289:28: Եւ եկեաց Նոյ յետ ջրհեղեղին՝ ամս երեքհարիւր յիսուն։
28 Ջրհեղեղից յետոյ Նոյը ապրեց երեք հարիւր յիսուն տարի:
28 Ու Նոյ ջրհեղեղէն ետքը երեք հարիւր յիսուն տարի ապրեցաւ։
Եւ եկեաց Նոյ յետ ջրհեղեղին ամս երեք հարեւր եւ յիսուն:

9:28: Եւ եկեաց Նոյ յետ ջրհեղեղին՝ ամս երեքհարիւր յիսուն։
28 Ջրհեղեղից յետոյ Նոյը ապրեց երեք հարիւր յիսուն տարի:
28 Ու Նոյ ջրհեղեղէն ետքը երեք հարիւր յիսուն տարի ապրեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
9:2828: И жил Ной после потопа триста пятьдесят лет.
9:28 ἔζησεν ζαω live; alive δὲ δε though; while Νωε νωε Nōe; Noe μετὰ μετα with; amid τὸν ο the κατακλυσμὸν κατακλυσμος cataclysm τριακόσια τριακοσιοι three hundred πεντήκοντα πεντηκοντα fifty ἔτη ετος year
9:28 וַֽ wˈa וְ and יְחִי־ yᵊḥî- חיה be alive נֹ֖חַ nˌōₐḥ נֹחַ Noah אַחַ֣ר ʔaḥˈar אַחַר after הַ ha הַ the מַּבּ֑וּל mmabbˈûl מַבּוּל deluge שְׁלֹ֤שׁ šᵊlˈōš שָׁלֹשׁ three מֵאֹות֙ mēʔôṯ מֵאָה hundred שָׁנָ֔ה šānˈā שָׁנָה year וַֽ wˈa וְ and חֲמִשִּׁ֖ים ḥᵃmiššˌîm חָמֵשׁ five שָׁנָֽה׃ šānˈā שָׁנָה year
9:28. vixit autem Noe post diluvium trecentis quinquaginta annisAnd Noe lived after the flood three hundred and fifty years:
28. And Noah lived after the flood three hundred and fifty years.
9:28. And after the great flood, Noah lived for three hundred and fifty years.
9:28. And Noah lived after the flood three hundred and fifty years.
And Noah lived after the flood three hundred and fifty years:

28: И жил Ной после потопа триста пятьдесят лет.
9:28
ἔζησεν ζαω live; alive
δὲ δε though; while
Νωε νωε Nōe; Noe
μετὰ μετα with; amid
τὸν ο the
κατακλυσμὸν κατακλυσμος cataclysm
τριακόσια τριακοσιοι three hundred
πεντήκοντα πεντηκοντα fifty
ἔτη ετος year
9:28
וַֽ wˈa וְ and
יְחִי־ yᵊḥî- חיה be alive
נֹ֖חַ nˌōₐḥ נֹחַ Noah
אַחַ֣ר ʔaḥˈar אַחַר after
הַ ha הַ the
מַּבּ֑וּל mmabbˈûl מַבּוּל deluge
שְׁלֹ֤שׁ šᵊlˈōš שָׁלֹשׁ three
מֵאֹות֙ mēʔôṯ מֵאָה hundred
שָׁנָ֔ה šānˈā שָׁנָה year
וַֽ wˈa וְ and
חֲמִשִּׁ֖ים ḥᵃmiššˌîm חָמֵשׁ five
שָׁנָֽה׃ šānˈā שָׁנָה year
9:28. vixit autem Noe post diluvium trecentis quinquaginta annis
And Noe lived after the flood three hundred and fifty years:
9:28. And after the great flood, Noah lived for three hundred and fifty years.
9:28. And Noah lived after the flood three hundred and fifty years.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: «И жил Ной после потопа триста пятьдесят лет…» по вычислениям некоторых библеистов триста пятидесятый год послепотопной эпохи падает на пятьдесят восьмой год жизни Авраама; следовательно, Ной был свидетелем постройки вавилонской башни и последующего за ней рассеяния народов.

Смерть Ноя.
Albert Barnes: Notes on the Bible - 1834
9:28 , Gen 9:29
The history of Noah is now closed, in the customary form of the fifth chapter. This marks a connection between the third and fourth documents, and points to one hand as the composer, or at least compiler, of both. The document now closed could not have had the last paragraph appended to it until after the death of Noah. But, with the exception of these two verses, it might have been composed hundreds of years before. This strongly favors the notion of a constant continuator, or, at all events, continuation of the sacred history. Every new prophet and inspired writer whom God raised up added the necessary portion and made the necessary insertions in the sacred record. And hence, the Word of God had a progressive growth and adaptation to the successive ages of the church.
The present document stands between the old world and the new world. Hence, it has a double character, being the close of the antediluvian history, and the introduction to that of the postdiluvian race. It records a great event, pregnant with warning to all future generations of men. And it notes the delegation, by God to man, of authority to punish the murderer by death, and therefore to enforce all the minor sanctions of law for breaches of the civil compact. It therefore points out the institution of civil government as coming from God, and clearly exhibits the accountability of all governments to God for all the powers they hold, and for the mode in which they are exercised. This also is a great historical lesson for all ages.
John Gill
9:28 And Noah lived after the flood three hundred and fifty years. So that he not only saw the old world, and the wickedness of that, and the destruction of it for it, but an increase of wickedness again, the building of the tower of Babel, the confusion of languages, the dispersion of his offspring, and the wars among them in the times of Nimrod, and others: however, it was a blessing to mankind that he lived so long after the flood in the new world, to transmit to posterity, by tradition, the affairs of the old world; and to give a particular account of the destruction of it, and to instruct them in the doctrines and duties of religion. By this it appears, that he lived within thirty two years of the birth of Abraham. The Jews conclude from hence, that he lived to the fifty eighth year of Abraham's life: it may be remarked, that it is not added here as usual to the account of the years of the patriarchs, "and he begat sons and daughters"; from whence it may be concluded, that he had no more children than the three before mentioned, as well as from the silence of the Scriptures elsewhere, and from the old age of himself and his wife, and especially from what is said; see Gill on Gen 9:19.
9:299:29: Եւ եղեն ամենայն աւուրք Նոյի, ամք իննհարեւր եւ յիսուն. եւ մեռաւ։
29 Նոյը ինը հարիւր յիսուն տարի ապրելուց յետոյ մեռաւ:
29 Նոյին բոլոր օրերը ինը հարիւր յիսուն տարի եղան ու մեռաւ։
Եւ եղեն ամենայն աւուրք Նոյի ամք ինն հարեւր եւ յիսուն, եւ մեռաւ:

9:29: Եւ եղեն ամենայն աւուրք Նոյի, ամք իննհարեւր եւ յիսուն. եւ մեռաւ։
29 Նոյը ինը հարիւր յիսուն տարի ապրելուց յետոյ մեռաւ:
29 Նոյին բոլոր օրերը ինը հարիւր յիսուն տարի եղան ու մեռաւ։
zohrab-1805▾ eastern-1994▾ western am▾
9:2929: Всех же дней Ноевых было девятьсот пятьдесят лет, и он умер.
9:29 καὶ και and; even ἐγένοντο γινομαι happen; become πᾶσαι πας all; every αἱ ο the ἡμέραι ημερα day Νωε νωε Nōe; Noe ἐννακόσια εννακοσιοι fifty ἔτη ετος year καὶ και and; even ἀπέθανεν αποθνησκω die
9:29 וַ wa וְ and יִּֽהְיוּ֙ yyˈihyû היה be כָּל־ kol- כֹּל whole יְמֵי־ yᵊmê- יֹום day נֹ֔חַ nˈōₐḥ נֹחַ Noah תְּשַׁ֤ע tᵊšˈaʕ תֵּשַׁע nine מֵאֹות֙ mēʔôṯ מֵאָה hundred שָׁנָ֔ה šānˈā שָׁנָה year וַ wa וְ and חֲמִשִּׁ֖ים ḥᵃmiššˌîm חָמֵשׁ five שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יָּמֹֽת׃ פ yyāmˈōṯ . f מות die
9:29. et impleti sunt omnes dies eius nongentorum quinquaginta annorum et mortuus estAnd all his days were in the whole nine hundred and fifty years: and he died.
29. And all the days of Noah were nine hundred and fifty years: and he died.
9:29. And all his days were completed in nine hundred and fifty years, and then he died.
9:29. And all the days of Noah were nine hundred and fifty years: and he died.
And all the days of Noah were nine hundred and fifty years: and he died:

29: Всех же дней Ноевых было девятьсот пятьдесят лет, и он умер.
9:29
καὶ και and; even
ἐγένοντο γινομαι happen; become
πᾶσαι πας all; every
αἱ ο the
ἡμέραι ημερα day
Νωε νωε Nōe; Noe
ἐννακόσια εννακοσιοι fifty
ἔτη ετος year
καὶ και and; even
ἀπέθανεν αποθνησκω die
9:29
וַ wa וְ and
יִּֽהְיוּ֙ yyˈihyû היה be
כָּל־ kol- כֹּל whole
יְמֵי־ yᵊmê- יֹום day
נֹ֔חַ nˈōₐḥ נֹחַ Noah
תְּשַׁ֤ע tᵊšˈaʕ תֵּשַׁע nine
מֵאֹות֙ mēʔôṯ מֵאָה hundred
שָׁנָ֔ה šānˈā שָׁנָה year
וַ wa וְ and
חֲמִשִּׁ֖ים ḥᵃmiššˌîm חָמֵשׁ five
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יָּמֹֽת׃ פ yyāmˈōṯ . f מות die
9:29. et impleti sunt omnes dies eius nongentorum quinquaginta annorum et mortuus est
And all his days were in the whole nine hundred and fifty years: and he died.
9:29. And all his days were completed in nine hundred and fifty years, and then he died.
9:29. And all the days of Noah were nine hundred and fifty years: and he died.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29: «Всех же дней Ноевых было девятьсот пятьдесят лет, и он умер». Обе эти хронологические даты напоминают нам хорошо известные подобные же примеры из генеалогии сифитов (5:31: и др.), Ной был последним из патриархов, доживших до такой глубокой старости и это — не без особенного божественного промышления: деятель последних шести веков допотопного мира, Ной был и свидетелем первых трех с половиною веков истории нового, послепотопного человечества и своей личностью как бы скреплял оба этих мира и служил носителем и хранителем всех универсальных традиций человечества. Шестьсот лет допотопной жизни Ноя позволяли ему видеть еще Мафусала и слышать из его уст рассказы о первобытных временах, полученных Мафусалом непосредственно от самого Адама, а триста пятьдесят лет послепотопного периода открывали возможность личной беседы и передачи всех священных традиций Аврааму, откуда через две-три посредствующих ступени (Иаков, Левий, Кааф), все это и чисто естественным путем могло дойти до бытописателя Моисея, который помимо этого, был и озарен также особым сверхъестественным божественным Откровением. «Так близко передавалось изустное предание, начертанное на страницах Библии, и в то время, когда Моисей начертывал его, весь народ еврейский мог поверить в истину этих сказаний с преданиями старцев» (Властов).
Adam Clarke: Commentary on the Bible - 1831
9:29: The days of Noah were nine hundred and fifty years - The oldest patriarch on record, except Methuselah and Jared. This, according to the common reckoning, was A. M. 2006, but according to Dr. Hales, 3505.
"Ham," says Dr. Hales, "signifies burnt or black, and this name was peculiarly significant of the regions allotted to his family. To the Cushites, or children of his eldest son Cush, were allotted the hot southern regions of Asia, along the coasts of the Persian Gulf, Susiana or Chusistan, Arabia, etc.; to the sons of Canaan, Palestine and Syria; to the sons of Misraim, Egypt and Libya, in Africa.
The Hamites in general, like the Canaanites of old, were a seafaring race, and sooner arrived at civilization and the luxuries of life than their simpler pastoral and agricultural brethren of the other two families. The first great empires of Assyria and Egypt were founded by them, and the republics of Sidon, Tyre, and Carthage were early distinguished for their commerce but they sooner also fell to decay; and Egypt, which was one of the first, became the last and basest of the kingdoms, Eze 29:15, and has been successively in subjection to the Shemites and Japhethites, as have also the settlements of the other branches of the Hamites.
"Shem signifies name or renown; and his indeed was great in a temporal and spiritual sense. The finest regions of Upper and Middle Asia allotted to his family, Armenia, Mesopotamia, Assyria, Media, Persia, etc., to the Indus and Ganges, and perhaps to China eastward. "The chief renown of Shem was of a spiritual nature: he was destined to be the lineal ancestor of the blessed seed of the woman; and to this glorious privilege Noah, to whom it was probably revealed, might have alluded in that devout ejaculation, Blessed be the Lord, the God of Shem! The pastoral life of the Shemites is strongly marked in the prophecy by the tents of Shem; and such it remains to the present day, throughout their midland settlements in Asia.
"Japheth signifies enlargement; and how wonderfully did Providence enlarge the boundaries of Japheth! His posterity diverged eastward and westward throughout the whole extent of Asia, north of the great range of Taurus, as far as the Eastern Ocean, whence they probably crossed over to America by Behring's Straits from Kamtschatka, and in the opposite direction throughout Europe to the Mediterranean Sea and the Atlantic Ocean; from whence also they might have crossed over to America by Newfoundland, where traces of early settlements remain in parts now desert. Thus did they gradually enlarge themselves till they literally encompassed the earth, within the precincts of the northern temperate zone, to which their roving hunter's life contributed not a little. Their progress northwards was checked by the much greater extent of the Black Sea in ancient times, and the increasing rigour of the climates: but their hardy race, and enterprising, warlike genius, made them frequently encroach southwards on the settlements of Shem, whose pastoral and agricultural occupations rendered them more inactive, peaceable and unwarlike; and so they dwelt in the tents of Shem when the Scythians invaded Media, and subdued western Asia southwards as far as Egypt, in the days of Cyaxares; when the Greeks, and afterwards the Romans, overran and subdued the Assyrians, Medes, and Persians in the east, and the Syrians and Jews in the south; as foretold by the Syrian prophet Balaam, Num 24:24 : -
"Ships shall come from Chittim, And shall afflict the Assyrians, and afflict the Hebrews; But he (the invader) shall perish himself at last".
"And by Moses: And the Lord shall bring thee (the Jews) into Egypt (or bondage) again with ships, etc., Deu 28:68. And by Daniel: For the ships of Chittim shall come against him, viz., Antiochus, king of Syria, Dan 11:30. In these passages Chittim denotes the southern coasts of Europe, bounding the Mediterranean, called the isles of the Gentiles or Nations; see Gen 10:5. And the isles of Chittim are mentioned Jer 2:10. And in after times the Tartars in the east have repeatedly invaded and subdued the Hindoos and the Chinese; while the warlike and enterprising genius of the greatest of the isles of the Gentiles, Great Britain and Ireland, have spread their colonies, their arms, their language, their arts, and in some measure their religion, from the rising to the setting sun." See Dr. Hales's Analysis of Chronology, vol. 1., p. 352, etc.
Though what is left undone should not cause us to lose sight of what is done, yet we have reason to lament that the inhabitants of the British isles, who of all nations under heaven have the purest light of Divine revelation, and the best means of diffusing it, have been much more intent on spreading their conquests and extending their commerce, than in propagating the Gospel of the Son of God. But the nation, by getting the Bible translated into every living language, and sending it to all parts of the habitable globe, and, by its various missionary societies, sending men of God to explain and enforce the doctrines and precepts of this sacred book, is rapidly redeeming its character, and becoming great in goodness and benevolence over the whole earth!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:29: am 2006, bc 1998
nine: Gen 5:5, Gen 5:20, Gen 5:27, Gen 5:32, Gen 11:11-25; Psa 90:10
John Gill
9:29 And all the days of Noah were nine hundred and fifty years,.... He lived twenty years more than Adam did, and within nineteen of Methuselah, and his age must be called a good old age; but what is said of all the patriarchs is also said or him:
and he died: the Arabic writers say (w), when the time of his death drew nigh, he ordered his son Shem by his will to take the body of Adam, and lay it in the middle of the earth, and appoint Melchizedek, the son of Peleg, minister at his grave; and one of them is very particular as to the time of his death; they say (x) he died on the second day of the month Ijar, on the fourth day (of the week), at two o'clock in the morning.
(w) Elmacinus, p. 12. Patricides, p. 11. apud Hottinger. Smegma, p. 254. (x) Patricides, ib. p. 256.