3 Every moving thing that lives will be food for you. As I gave you the green herb, I have given everything to you.
4 But flesh with its life, that is, its blood, you shall not eat.
5 I will surely require accounting for your life’s blood. At the hand of every animal I will require it. At the hand of man, even at the hand of every man’s brother, I will require the life of man.
6 Whoever sheds man’s blood, his blood will be shed by man, for God made man in his own image.
7 Be fruitful and multiply. Increase abundantly on the earth, and multiply in it.”
8 God spoke to Noah and to his sons with him, saying,
9 “As for me, behold, I establish my covenant with you, and with your offspring after you,
10 and with every living creature that is with you: the birds, the livestock, and every animal of the earth with you, of all that go out of the ship, even every animal of the earth.
11 I will establish my covenant with you: All flesh will not be cut off any more by the waters of the flood. There will never again be a flood to destroy the earth.”
12 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 set my rainbow in the cloud, and it will be a sign of a covenant between me and the earth.
14 When I bring a cloud over the earth, that the rainbow will be seen in the cloud,
15 I will remember my covenant, which is between me and you and every living creature of all flesh, and the waters will no more become a flood to destroy all flesh.
16 The rainbow will be in the cloud. I will look at it, that I may remember the everlasting covenant between God and every living creature of all flesh that is on the earth.”
17 God said to Noah, “This is the token of the covenant which I have established between me and all flesh that is on the earth.”
18 The sons of Noah who went out from the ship were Shem, Ham, and Japheth. Ham is the father of Canaan.
19 These three were the sons of Noah, and from these the whole earth was populated.
20 Noah began to be a farmer, and planted a vineyard.
21 He drank of the wine and got drunk. He was uncovered within his tent.
22 Ham, the father of Canaan, saw the nakedness of his father, and told his two brothers outside.
23 Shem and Japheth took a garment, and laid it on both their shoulders, went in backwards, and covered the nakedness of their father. Their faces were backwards, and they didn’t see their father’s nakedness.
24 Noah awoke from his wine, and knew what his youngest son had done to him.
25 He said, “Canaan is cursed. He will be a servant of servants to his brothers.”
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
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On verse
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 9:20–25Noah, when, after the deluge, the earth was resettled in its former condition, set about its cultivation; and when he had planted it with vines, and when the fruit was ripe, and he had gathered the grapes in their season, and the wine was ready for use, he offered sacrifice, and feasted, and, being drunk, he fell asleep, and lay naked in an unseemly manner. When his youngest son saw this, he came laughing, and showed him to his brethren; but they covered their father's nakedness. And when Noah was made sensible of what had been done, he prayed for prosperity to his other sons; but for Ham, he did not curse him, by reason of his nearness in blood, but cursed his prosperity: and when the rest of them escaped that curse, God inflicted it on the children of Canaan.
Noah, when, after the deluge, the earth was resettled in its former condition, set about its cultivation; and when he had planted it with vines, and when the fruit was ripe, and he had gathered the grapes in their season, and the wine was ready for use, he offered sacrifice, and feasted, and, being drunk, he fell asleep, and lay naked in an unseemly manner. When his youngest son saw this, he came laughing, and showed him to his brethren; but they covered their father's nakedness. And when Noah was made sensible of what had been done, he prayed for prosperity to his other sons; but for Ham, he did not curse him, by reason of his nearness in blood, but cursed his prosperity: and when the rest of them escaped that curse, God inflicted it on the children of Canaan.
Josephus, Antiquities of the Jews, Antiquities 1.6.3; 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 9:3–4SHALL BE FOOD FOR YOU — For I did not permit Adam Harishon to eat meat, but green herbs alone; but lo you — even as the green herbs that I gave the full use of to Adam Harishon — do I give everything (Sanhedrin 59b). … FLESH WITH THE SOUL THEREOF [SHALL YE NOT EAT] — He here prohibited to them אבר מן החי the eating of a limb cut from a living animal, that is to say that בשר בנפשו (literally, flesh together with its life) means so long as its life is in it you shall not eat the flesh.
SHALL BE FOOD FOR YOU — For I did not permit Adam Harishon to eat meat, but green herbs alone; but lo you — even as the green herbs that I gave the full use of to Adam Harishon — do I give everything (Sanhedrin 59b). … FLESH WITH THE SOUL THEREOF [SHALL YE NOT EAT] — He here prohibited to them אבר מן החי the eating of a limb cut from a living animal, that is to say that בשר בנפשו (literally, flesh together with its life) means so long as its life is in it you shall not eat the flesh.
Rashi, Commentary on the Torah, on 9:3–4; 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.
John Calvin1509–1564ReformedCommentaries · on Genesis 9:5–6And it is no common proof of God's love towards us, that he undertakes the defense of our lives, and declares that he will be the avenger of our death. … On the whole, they are deceived (in my judgment) who think that a political law, for the punishment of homicides, is here simply intended. Truly I do not deny that the punishment which the laws ordain, and which the judges execute, are founded on this divine sentence; but I say the words are more comprehensive. … God so threatens and denounces vengeance against the murderer, that he even arms the magistrate with the sword for the avenging of slaughter, in order that the blood of men may not be shed with impunity. … Men are indeed unworthy of God's care, if respect be had only to themselves. but since they bear the image of God engraven on them, He deems himself violated in their person. … This doctrine, however is to be carefully observed that no one can be injurious to his brother without wounding God himself.
And it is no common proof of God's love towards us, that he undertakes the defense of our lives, and declares that he will be the avenger of our death. … On the whole, they are deceived (in my judgment) who think that a political law, for the punishment of homicides, is here simply intended. Truly I do not deny that the punishment which the laws ordain, and which the judges execute, are founded on this divine sentence; but I say the words are more comprehensive. … God so threatens and denounces vengeance against the murderer, that he even arms the magistrate with the sword for the avenging of slaughter, in order that the blood of men may not be shed with impunity. … Men are indeed unworthy of God's care, if respect be had only to themselves. but since they bear the image of God engraven on them, He deems himself violated in their person. … This doctrine, however is to be carefully observed that no one can be injurious to his brother without wounding God himself.
John Calvin, Commentaries, on 9:5–6; 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.
John Calvin1509–1564ReformedCommentaries · on Genesis 9:13–14From these words certain eminent theologians have been induced to deny, that there was any rainbow before the deluge: which is frivolous. For the words of Moses do not signify, that a bow was then formed which did not previously exist; but that a mark was engraven upon it, which should give a sign of the divine favor towards men. … For, as it pleases the Lord to employ earthly elements, as vehicles for raising the minds of men on high, so I think the celestial arch which had before existed naturally, is here consecrated into a sign and pledge; and thus a new office is assigned to it; whereas, from the nature of the thing itself, it might rather be a sign of the contrary; for it threatens continued rain. … As often as the rain shall alarm you, look upon the bow. … Hence it is not for us to contend with philosophers respecting the rainbow; for although its colors are the effect of natural causes, yet they act profanely who attempt to deprive God of the right and authority which he has over his creatures.
From these words certain eminent theologians have been induced to deny, that there was any rainbow before the deluge: which is frivolous. For the words of Moses do not signify, that a bow was then formed which did not previously exist; but that a mark was engraven upon it, which should give a sign of the divine favor towards men. … For, as it pleases the Lord to employ earthly elements, as vehicles for raising the minds of men on high, so I think the celestial arch which had before existed naturally, is here consecrated into a sign and pledge; and thus a new office is assigned to it; whereas, from the nature of the thing itself, it might rather be a sign of the contrary; for it threatens continued rain. … As often as the rain shall alarm you, look upon the bow. … Hence it is not for us to contend with philosophers respecting the rainbow; for although its colors are the effect of natural causes, yet they act profanely who attempt to deprive God of the right and authority which he has over his creatures.
John Calvin, Commentaries, on 9:13–14; 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 9:20–23He planted a vineyard; and, when he had gathered his vintage, probably he appointed a day of mirth and feasting in his family … 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; … It was his sin, and a great sin, so much the worse for its being so soon after a great deliverance … It was said of Noah that he was perfect in his generations (Gen 6:9), but this shows that it is meant of sincerity, not a sinless perfection. … Noah, who had kept sober in drunken company, is now drunk in sober company. Let him that thinks he stands take heed. … The pious care of Shem and Japheth to cover their poor father's shame, Gen 9:23. 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
He planted a vineyard; and, when he had gathered his vintage, probably he appointed a day of mirth and feasting in his family … 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; … It was his sin, and a great sin, so much the worse for its being so soon after a great deliverance … It was said of Noah that he was perfect in his generations (Gen 6:9), but this shows that it is meant of sincerity, not a sinless perfection. … Noah, who had kept sober in drunken company, is now drunk in sober company. Let him that thinks he stands take heed. … The pious care of Shem and Japheth to cover their poor father's shame, Gen 9:23. 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
Matthew Henry, Commentary on the Whole Bible, on 9:18–23; 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 9:13It 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; … 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 … 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 … 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.
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; … 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 … 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 … 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.
John Gill, An Exposition of the Old and New Testament, on 9:13; 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.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Genesis 9:21It 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, … 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 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.
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, … 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 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.
Adam Clarke, Commentary on the Holy Bible, on 9:21; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Genesis 9:3–4These 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. … 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).
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. … 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).
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 9:3–7; 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 9
Genesis 9:3–25, World English Bible
Genesis 9 in the Bible · Told in the Story: Chapter 4, The Rainbow
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 9:20–25Noah, when, after the deluge, the earth was resettled in its former condition, set about its cultivation; and when he had planted it with vines, and when the fruit was ripe, and he had gathered the grapes in their season, and the wine was ready for use, he offered sacrifice, and feasted, and, being drunk, he fell asleep, and lay naked in an unseemly manner. When his youngest son saw this, he came laughing, and showed him to his brethren; but they covered their father's nakedness. And when Noah was made sensible of what had been done, he prayed for prosperity to his other sons; but for Ham, he did not curse him, by reason of his nearness in blood, but cursed his prosperity: and when the rest of them escaped that curse, God inflicted it on the children of Canaan.
Josephus, Antiquities of the Jews, Antiquities 1.6.3; 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 9:3–4SHALL BE FOOD FOR YOU — For I did not permit Adam Harishon to eat meat, but green herbs alone; but lo you — even as the green herbs that I gave the full use of to Adam Harishon — do I give everything (Sanhedrin 59b). … FLESH WITH THE SOUL THEREOF [SHALL YE NOT EAT] — He here prohibited to them אבר מן החי the eating of a limb cut from a living animal, that is to say that בשר בנפשו (literally, flesh together with its life) means so long as its life is in it you shall not eat the flesh.
Rashi, Commentary on the Torah, on 9:3–4; 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.
John Calvin1509–1564ReformedCommentaries · on Genesis 9:5–6And it is no common proof of God's love towards us, that he undertakes the defense of our lives, and declares that he will be the avenger of our death. … On the whole, they are deceived (in my judgment) who think that a political law, for the punishment of homicides, is here simply intended. Truly I do not deny that the punishment which the laws ordain, and which the judges execute, are founded on this divine sentence; but I say the words are more comprehensive. … God so threatens and denounces vengeance against the murderer, that he even arms the magistrate with the sword for the avenging of slaughter, in order that the blood of men may not be shed with impunity. … Men are indeed unworthy of God's care, if respect be had only to themselves. but since they bear the image of God engraven on them, He deems himself violated in their person. … This doctrine, however is to be carefully observed that no one can be injurious to his brother without wounding God himself.
John Calvin, Commentaries, on 9:5–6; 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.
John Calvin1509–1564ReformedCommentaries · on Genesis 9:13–14From these words certain eminent theologians have been induced to deny, that there was any rainbow before the deluge: which is frivolous. For the words of Moses do not signify, that a bow was then formed which did not previously exist; but that a mark was engraven upon it, which should give a sign of the divine favor towards men. … For, as it pleases the Lord to employ earthly elements, as vehicles for raising the minds of men on high, so I think the celestial arch which had before existed naturally, is here consecrated into a sign and pledge; and thus a new office is assigned to it; whereas, from the nature of the thing itself, it might rather be a sign of the contrary; for it threatens continued rain. … As often as the rain shall alarm you, look upon the bow. … Hence it is not for us to contend with philosophers respecting the rainbow; for although its colors are the effect of natural causes, yet they act profanely who attempt to deprive God of the right and authority which he has over his creatures.
John Calvin, Commentaries, on 9:13–14; 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 9:20–23He planted a vineyard; and, when he had gathered his vintage, probably he appointed a day of mirth and feasting in his family … 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; … It was his sin, and a great sin, so much the worse for its being so soon after a great deliverance … It was said of Noah that he was perfect in his generations (Gen 6:9), but this shows that it is meant of sincerity, not a sinless perfection. … Noah, who had kept sober in drunken company, is now drunk in sober company. Let him that thinks he stands take heed. … The pious care of Shem and Japheth to cover their poor father's shame, Gen 9:23. 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
Matthew Henry, Commentary on the Whole Bible, on 9:18–23; 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 9:13It 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; … 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 … 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 … 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.
John Gill, An Exposition of the Old and New Testament, on 9:13; 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.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Genesis 9:21It 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, … 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 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.
Adam Clarke, Commentary on the Holy Bible, on 9:21; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Genesis 9:3–4These 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. … 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).
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 9:3–7; 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.