2 God’s sons saw that men’s daughters were beautiful, and they took any that they wanted for themselves as wives.
3 Yahweh said, “My Spirit will not strive with man forever, because he also is flesh; so his days will be one hundred twenty years.”
4 The Nephilim were on the earth in those days, and also after that, when God’s sons came in to men’s daughters and had children with them. Those were the mighty men who were of old, men of renown.
5 Yahweh saw that the wickedness of man was great on the earth, and that every imagination of the thoughts of man’s heart was continually only evil.
6 Yahweh was sorry that he had made man on the earth, and it grieved him in his heart.
7 Yahweh said, “I will destroy man whom I have created from the surface of the ground—man, along with animals, creeping things, and birds of the sky—for I am sorry that I have made them.”
8 But Noah found favor in Yahweh’s eyes.
9 This is the history of the generations of Noah: Noah was a righteous man, blameless among the people of his time. Noah walked with God.
10 Noah became the father of three sons: Shem, Ham, and Japheth.
11 The earth was corrupt before God, and the earth was filled with violence.
12 God saw the earth, and saw that it was corrupt, for all flesh had corrupted their way on the earth.
13 God said to Noah, “I will bring an end to all flesh, for the earth is filled with violence through them. Behold, I will destroy them and the earth.
14 Make a ship of gopher wood. You shall make rooms in the ship, and shall seal it inside and outside with pitch.
15 This is how you shall make it. The length of the ship shall be three hundred cubits, its width fifty cubits, and its height thirty cubits.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 6:2–4Now this posterity of Seth continued to esteem God as the Lord of the universe, and to have an entire regard to virtue, for seven generations; but in process of time they were perverted, and forsook the practices of their forefathers … For many angels of God accompanied with women, and begat sons that proved unjust, and despisers of all that was good, on account of the confidence they had in their own strength; for the tradition is, that these men did what resembled the acts of those whom the Grecians call giants. But Noah was very uneasy at what they did; and being displeased at their conduct, persuaded them to change their dispositions and their acts for the better: but seeing they did not yield to him, but were slaves to their wicked pleasures, he was afraid they would kill him, together with his wife and children, and those they had married; so he departed out of that land.
Now this posterity of Seth continued to esteem God as the Lord of the universe, and to have an entire regard to virtue, for seven generations; but in process of time they were perverted, and forsook the practices of their forefathers … For many angels of God accompanied with women, and begat sons that proved unjust, and despisers of all that was good, on account of the confidence they had in their own strength; for the tradition is, that these men did what resembled the acts of those whom the Grecians call giants. But Noah was very uneasy at what they did; and being displeased at their conduct, persuaded them to change their dispositions and their acts for the better: but seeing they did not yield to him, but were slaves to their wicked pleasures, he was afraid they would kill him, together with his wife and children, and those they had married; so he departed out of that land.
Josephus, Antiquities of the Jews, Antiquities 1.3.1; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 6:3Now God loved this man for his righteousness: yet he not only condemned those other men for their wickedness, but determined to destroy the whole race of mankind, and to make another race that should be pure from wickedness; and cutting short their lives, and making their years not so many as they formerly lived, but one hundred and twenty only, he turned the dry land into sea; and thus were all these men destroyed: but Noah alone was saved
Now God loved this man for his righteousness: yet he not only condemned those other men for their wickedness, but determined to destroy the whole race of mankind, and to make another race that should be pure from wickedness; and cutting short their lives, and making their years not so many as they formerly lived, but one hundred and twenty only, he turned the dry land into sea; and thus were all these men destroyed: but Noah alone was saved
Josephus, Antiquities of the Jews, Antiquities 1.3.2; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 6:2–4THE SONS OF ELOHIM — The sons of princes and rulers (Genesis Rabbah 26:15). Another explanation of בני האלהים is that these were princely angels who came as messengers from God: they, too, intermingled with them (the daughters of men). Wherever the word אלהים occurs in the Scriptures it signifies authority … THAT THEY WERE FAIR — Rabbi Judan said, “It is written here טבת, for when they were being made to appear “good” by being decked out to be taken beneath the marriage canopy one of the lords would come and carry her off first (Genesis Rabbah 26:5). … THEREFORE HIS DAYS SHALL BE etc. — For 120 years I will be long-suffering with them, and if they repent not I shall bring a flood upon them. … THE GIANTS — Thy were called נפילים because they fell (נפלו) and caused the downfall of (הפילו) the world (Genesis Rabbah 26:7).
THE SONS OF ELOHIM — The sons of princes and rulers (Genesis Rabbah 26:15). Another explanation of בני האלהים is that these were princely angels who came as messengers from God: they, too, intermingled with them (the daughters of men). Wherever the word אלהים occurs in the Scriptures it signifies authority … THAT THEY WERE FAIR — Rabbi Judan said, “It is written here טבת, for when they were being made to appear “good” by being decked out to be taken beneath the marriage canopy one of the lords would come and carry her off first (Genesis Rabbah 26:5). … THEREFORE HIS DAYS SHALL BE etc. — For 120 years I will be long-suffering with them, and if they repent not I shall bring a flood upon them. … THE GIANTS — Thy were called נפילים because they fell (נפלו) and caused the downfall of (הפילו) the world (Genesis Rabbah 26:7).
Rashi, Commentary on the Torah, on 6:2–4; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 6:6AND [THE LORD] REPENTED — The thoughts of God turned from Divine mercy to Divine justice … A gentile once asked Rabbi Joshua, the son of Korcha, saying to him, “Do you not admit that the Holy One, blessed be He, knows what is to happen in the future?” He replied, “Yes.” The gentile retorted, “But is it not written ‘and He was grieved in His heart’?” He answered: “Have you ever had a son born to you?” The reply was “Yes.” He asked (the gentile): “And what did you do?” He replied: “I rejoiced and I made others rejoice also.” The Rabbi asked him: “But did you not know that he must die?” … “At the time of joy, let there be joy, at the time of mourning let there be mourning”. The Rabbi then said: “Such, too, is the way of the Holy One, blessed be He: although it was clear to Him that in the end men would sin and would be destroyed, He did not refrain from creating them for the sake of the righteous men who were to issue from them” (Genesis Rabbah 27:4).
AND [THE LORD] REPENTED — The thoughts of God turned from Divine mercy to Divine justice … A gentile once asked Rabbi Joshua, the son of Korcha, saying to him, “Do you not admit that the Holy One, blessed be He, knows what is to happen in the future?” He replied, “Yes.” The gentile retorted, “But is it not written ‘and He was grieved in His heart’?” He answered: “Have you ever had a son born to you?” The reply was “Yes.” He asked (the gentile): “And what did you do?” He replied: “I rejoiced and I made others rejoice also.” The Rabbi asked him: “But did you not know that he must die?” … “At the time of joy, let there be joy, at the time of mourning let there be mourning”. The Rabbi then said: “Such, too, is the way of the Holy One, blessed be He: although it was clear to Him that in the end men would sin and would be destroyed, He did not refrain from creating them for the sake of the righteous men who were to issue from them” (Genesis Rabbah 27:4).
Rashi, Commentary on the Torah, on 6:6; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Genesis 6:15The question respecting its magnitude is more difficult. For, formerly, certain profane men ridiculed Moses, as having imagined that so vast a multitude of animals was shut up in so small a space; a third part of which would scarcely contain four elephants. Origin solves this question, by saying that a geometrical cubit was referred to by Moses, which is six times greater than the common one; to whose opinion Augustine assents … since we know that Moses everywhere spoke in a homely style, to suit the capacity of the people, and that he purposely abstained from acute disputations … I can by no means persuade myself, that, in this place, contrary to his ordinary method, he employed geometrical subtlety. … But what was then the measure of the cubit I know not; it is, however, enough for me, that God (whom, without controversy, I acknowledge to be the chief builder of the ark) well knew what things the place which he described to his servant was capable of holding. If you exclude the extraordinary power of God from this history, you declare that mere fables are related.
The question respecting its magnitude is more difficult. For, formerly, certain profane men ridiculed Moses, as having imagined that so vast a multitude of animals was shut up in so small a space; a third part of which would scarcely contain four elephants. Origin solves this question, by saying that a geometrical cubit was referred to by Moses, which is six times greater than the common one; to whose opinion Augustine assents … since we know that Moses everywhere spoke in a homely style, to suit the capacity of the people, and that he purposely abstained from acute disputations … I can by no means persuade myself, that, in this place, contrary to his ordinary method, he employed geometrical subtlety. … But what was then the measure of the cubit I know not; it is, however, enough for me, that God (whom, without controversy, I acknowledge to be the chief builder of the ark) well knew what things the place which he described to his servant was capable of holding. If you exclude the extraordinary power of God from this history, you declare that mere fables are related.
John Calvin, Commentaries, on 6:14–17; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Genesis 6:6He did not see it as an unconcerned spectator, but as one injured and affronted by it; he saw it as a tender father sees the folly and stubbornness of a rebellious and disobedient child, which not only angers him, but grieves him, and makes him wish he had been written childless. … These are expressions after the manner of men, and must be understood so as not to reflect upon the honour of God's immutability or felicity. 1. This language does not imply any passion or uneasiness in God (nothing can create disturbance to the Eternal Mind), but it expresses his just and holy displeasure against sin and sinners … 2. It does not imply any change of God's mind; for he is in one mind, and who can turn him? With him there is not variableness. But it expressed a change of his way. … so that the change was in man, not in God. God repented that he had made man; but we never find him repenting that he redeemed man (though that was a work of much greater expense) …
He did not see it as an unconcerned spectator, but as one injured and affronted by it; he saw it as a tender father sees the folly and stubbornness of a rebellious and disobedient child, which not only angers him, but grieves him, and makes him wish he had been written childless. … These are expressions after the manner of men, and must be understood so as not to reflect upon the honour of God's immutability or felicity. 1. This language does not imply any passion or uneasiness in God (nothing can create disturbance to the Eternal Mind), but it expresses his just and holy displeasure against sin and sinners … 2. It does not imply any change of God's mind; for he is in one mind, and who can turn him? With him there is not variableness. But it expressed a change of his way. … so that the change was in man, not in God. God repented that he had made man; but we never find him repenting that he redeemed man (though that was a work of much greater expense) …
Matthew Henry, Commentary on the Whole Bible, on 6:6–7; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Genesis 6:9Noah was a just man; not only before men, but in the sight of God; … and perfect in his generations; not that he was perfectly holy, or free from sin, but was a partaker of the true grace of God; was sincere and upright in heart and life; lived an unblemished life and conversation, untainted with the gross corruptions of that age he lived in, which he escaped through the knowledge, grace, and fear of God; and therefore it is added, that he was holy, upright, and blameless “in his generations”: among the men of the several generations he lived in, as in the generation before the flood, which was very corrupt indeed, and which corruption was the cause of that; and in the generation after the flood: or “in his ages” … in the several stages of his life, in youth and in old age; he was throughout the whole course of his life a holy good man. And Noah walked with God: walked according to his will, in the ways of truth and righteousness; walked in a manner well pleasing to him, and enjoyed much communion with him, as Enoch had done before him, Genesis 5:22.
Noah was a just man; not only before men, but in the sight of God; … and perfect in his generations; not that he was perfectly holy, or free from sin, but was a partaker of the true grace of God; was sincere and upright in heart and life; lived an unblemished life and conversation, untainted with the gross corruptions of that age he lived in, which he escaped through the knowledge, grace, and fear of God; and therefore it is added, that he was holy, upright, and blameless “in his generations”: among the men of the several generations he lived in, as in the generation before the flood, which was very corrupt indeed, and which corruption was the cause of that; and in the generation after the flood: or “in his ages” … in the several stages of his life, in youth and in old age; he was throughout the whole course of his life a holy good man. And Noah walked with God: walked according to his will, in the ways of truth and righteousness; walked in a manner well pleasing to him, and enjoyed much communion with him, as Enoch had done before him, Genesis 5:22.
John Gill, An Exposition of the Old and New Testament, on 6:9; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Genesis 6:2Three different views have been entertained from the very earliest times: the “sons of God” being regarded as (a) the sons of princes, (b) angels, (c) the Sethites or godly men; and the “daughters of men,” as the daughters (a) of people of the lower orders, (b) of mankind generally, (c) of the Cainites, or of the rest of mankind as contrasted with the godly or the children of God. … The second, on the contrary, may be defended on two plausible grounds: first, the fact that the “sons of God,” in Job 1:6; Job 2:1, and Job 38:7, and in Dan 3:25, are unquestionably angels … and secondly, the antithesis, “sons of God” and “daughters of men.” … Now אשּׁה לקח (to take a wife) is a standing expression throughout the whole of the Old Testament for the marriage relation established by God at the creation, and is never applied to πορνεία, or the simple act of physical connection. This is quite sufficient of itself to exclude any reference to angels. For Christ Himself distinctly states that the angels cannot marry (Mat 22:30; Mar 12:25; cf. Luk 20:34.).
Three different views have been entertained from the very earliest times: the “sons of God” being regarded as (a) the sons of princes, (b) angels, (c) the Sethites or godly men; and the “daughters of men,” as the daughters (a) of people of the lower orders, (b) of mankind generally, (c) of the Cainites, or of the rest of mankind as contrasted with the godly or the children of God. … The second, on the contrary, may be defended on two plausible grounds: first, the fact that the “sons of God,” in Job 1:6; Job 2:1, and Job 38:7, and in Dan 3:25, are unquestionably angels … and secondly, the antithesis, “sons of God” and “daughters of men.” … Now אשּׁה לקח (to take a wife) is a standing expression throughout the whole of the Old Testament for the marriage relation established by God at the creation, and is never applied to πορνεία, or the simple act of physical connection. This is quite sufficient of itself to exclude any reference to angels. For Christ Himself distinctly states that the angels cannot marry (Mat 22:30; Mar 12:25; cf. Luk 20:34.).
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 6:1–2; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Genesis 6
Genesis 6:2–15, World English Bible
Genesis 6 in the Bible · Told in the Story: Chapter 3, The Flood
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 6:2–4Now this posterity of Seth continued to esteem God as the Lord of the universe, and to have an entire regard to virtue, for seven generations; but in process of time they were perverted, and forsook the practices of their forefathers … For many angels of God accompanied with women, and begat sons that proved unjust, and despisers of all that was good, on account of the confidence they had in their own strength; for the tradition is, that these men did what resembled the acts of those whom the Grecians call giants. But Noah was very uneasy at what they did; and being displeased at their conduct, persuaded them to change their dispositions and their acts for the better: but seeing they did not yield to him, but were slaves to their wicked pleasures, he was afraid they would kill him, together with his wife and children, and those they had married; so he departed out of that land.
Josephus, Antiquities of the Jews, Antiquities 1.3.1; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 6:3Now God loved this man for his righteousness: yet he not only condemned those other men for their wickedness, but determined to destroy the whole race of mankind, and to make another race that should be pure from wickedness; and cutting short their lives, and making their years not so many as they formerly lived, but one hundred and twenty only, he turned the dry land into sea; and thus were all these men destroyed: but Noah alone was saved
Josephus, Antiquities of the Jews, Antiquities 1.3.2; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 6:2–4THE SONS OF ELOHIM — The sons of princes and rulers (Genesis Rabbah 26:15). Another explanation of בני האלהים is that these were princely angels who came as messengers from God: they, too, intermingled with them (the daughters of men). Wherever the word אלהים occurs in the Scriptures it signifies authority … THAT THEY WERE FAIR — Rabbi Judan said, “It is written here טבת, for when they were being made to appear “good” by being decked out to be taken beneath the marriage canopy one of the lords would come and carry her off first (Genesis Rabbah 26:5). … THEREFORE HIS DAYS SHALL BE etc. — For 120 years I will be long-suffering with them, and if they repent not I shall bring a flood upon them. … THE GIANTS — Thy were called נפילים because they fell (נפלו) and caused the downfall of (הפילו) the world (Genesis Rabbah 26:7).
Rashi, Commentary on the Torah, on 6:2–4; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 6:6AND [THE LORD] REPENTED — The thoughts of God turned from Divine mercy to Divine justice … A gentile once asked Rabbi Joshua, the son of Korcha, saying to him, “Do you not admit that the Holy One, blessed be He, knows what is to happen in the future?” He replied, “Yes.” The gentile retorted, “But is it not written ‘and He was grieved in His heart’?” He answered: “Have you ever had a son born to you?” The reply was “Yes.” He asked (the gentile): “And what did you do?” He replied: “I rejoiced and I made others rejoice also.” The Rabbi asked him: “But did you not know that he must die?” … “At the time of joy, let there be joy, at the time of mourning let there be mourning”. The Rabbi then said: “Such, too, is the way of the Holy One, blessed be He: although it was clear to Him that in the end men would sin and would be destroyed, He did not refrain from creating them for the sake of the righteous men who were to issue from them” (Genesis Rabbah 27:4).
Rashi, Commentary on the Torah, on 6:6; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Genesis 6:15The question respecting its magnitude is more difficult. For, formerly, certain profane men ridiculed Moses, as having imagined that so vast a multitude of animals was shut up in so small a space; a third part of which would scarcely contain four elephants. Origin solves this question, by saying that a geometrical cubit was referred to by Moses, which is six times greater than the common one; to whose opinion Augustine assents … since we know that Moses everywhere spoke in a homely style, to suit the capacity of the people, and that he purposely abstained from acute disputations … I can by no means persuade myself, that, in this place, contrary to his ordinary method, he employed geometrical subtlety. … But what was then the measure of the cubit I know not; it is, however, enough for me, that God (whom, without controversy, I acknowledge to be the chief builder of the ark) well knew what things the place which he described to his servant was capable of holding. If you exclude the extraordinary power of God from this history, you declare that mere fables are related.
John Calvin, Commentaries, on 6:14–17; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Genesis 6:6He did not see it as an unconcerned spectator, but as one injured and affronted by it; he saw it as a tender father sees the folly and stubbornness of a rebellious and disobedient child, which not only angers him, but grieves him, and makes him wish he had been written childless. … These are expressions after the manner of men, and must be understood so as not to reflect upon the honour of God's immutability or felicity. 1. This language does not imply any passion or uneasiness in God (nothing can create disturbance to the Eternal Mind), but it expresses his just and holy displeasure against sin and sinners … 2. It does not imply any change of God's mind; for he is in one mind, and who can turn him? With him there is not variableness. But it expressed a change of his way. … so that the change was in man, not in God. God repented that he had made man; but we never find him repenting that he redeemed man (though that was a work of much greater expense) …
Matthew Henry, Commentary on the Whole Bible, on 6:6–7; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Genesis 6:9Noah was a just man; not only before men, but in the sight of God; … and perfect in his generations; not that he was perfectly holy, or free from sin, but was a partaker of the true grace of God; was sincere and upright in heart and life; lived an unblemished life and conversation, untainted with the gross corruptions of that age he lived in, which he escaped through the knowledge, grace, and fear of God; and therefore it is added, that he was holy, upright, and blameless “in his generations”: among the men of the several generations he lived in, as in the generation before the flood, which was very corrupt indeed, and which corruption was the cause of that; and in the generation after the flood: or “in his ages” … in the several stages of his life, in youth and in old age; he was throughout the whole course of his life a holy good man. And Noah walked with God: walked according to his will, in the ways of truth and righteousness; walked in a manner well pleasing to him, and enjoyed much communion with him, as Enoch had done before him, Genesis 5:22.
John Gill, An Exposition of the Old and New Testament, on 6:9; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Genesis 6:2Three different views have been entertained from the very earliest times: the “sons of God” being regarded as (a) the sons of princes, (b) angels, (c) the Sethites or godly men; and the “daughters of men,” as the daughters (a) of people of the lower orders, (b) of mankind generally, (c) of the Cainites, or of the rest of mankind as contrasted with the godly or the children of God. … The second, on the contrary, may be defended on two plausible grounds: first, the fact that the “sons of God,” in Job 1:6; Job 2:1, and Job 38:7, and in Dan 3:25, are unquestionably angels … and secondly, the antithesis, “sons of God” and “daughters of men.” … Now אשּׁה לקח (to take a wife) is a standing expression throughout the whole of the Old Testament for the marriage relation established by God at the creation, and is never applied to πορνεία, or the simple act of physical connection. This is quite sufficient of itself to exclude any reference to angels. For Christ Himself distinctly states that the angels cannot marry (Mat 22:30; Mar 12:25; cf. Luk 20:34.).
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 6:1–2; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.