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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Chapter Outline
The wickedness of the world which (1–7)
provoked God's wrath. Noah finds grace. (8–11)
Noah warned of the flood, The direc- (12–21)
tions respecting the ark. Noah's faith and obedience. (22.)

The most remarkable thing we have upon record concerning the old world is the destruction of it by the universal deluge, the account of which commences in this chapter, wherein we have, I. The abounding iniquity of that wicked world, ver. 1-5, and ver. 11, 12. II. The righteous God's just resentment of that abounding iniquity, and his holy resolution to punish it, ver. 6, 7. III. The special favour of God to his servant Noah. 1. In the character given of him, ver. 8-10. 2. In the communication of God's purpose to him, ver. 13, 17. 3. In the directions he gave him to make an ark for his own safety, ver. 14-16. 4. In the employing of him for the preservation of the rest of the creatures, ver. 18-21. Lastly, Noah's obedience to the instructions given him, ver. 22. And this concerning the old world is written for our admonition, upon whom the ends of the new world have come.
Adam Clarke: Commentary on the Bible - 1831
The children of God, among whom the true religion was at first preserved, corrupt it by forming matrimonial connections with irreligious women, Gen 6:1, Gen 6:2. God, displeased with these connections and their consequences, limits the continuance of the old world to one hundred and twenty years, Gen 6:3. The issue of those improper connections termed giants, Gen 6:4. An affecting description of the depravity of the world, Gen 6:5, Gen 6:6. God threatens the destruction of every living creature, Gen 6:7. Noah and his family find grace in his sight, Gen 6:8. The character and family of Noah, Gen 6:9, Gen 6:10. And a farther description of the corruption of man, Gen 6:11, Gen 6:12. Noah is forewarned of the approaching destruction of the human race, Gen 6:13; and is ordered to build an ark for the safety of himself and household, the form and dimensions of which are particularly described, Gen 6:14-16. The deluge threatened, Gen 6:17. The covenant of God's mercy is to be established between him and the family of Noah, Gen 6:18. A male and female of all kinds of animals that could not live in the waters to be brought into the ark, Gen 6:19, Gen 6:20. Noah is commanded to provide food for their sustenance, Gen 6:21; and punctually follows all these directions, Gen 6:22.
Albert Barnes: Notes on the Bible - 1834
- The Growth of Sin
3. דון dı̂ yn "be down, strive, subdue, judge." בשׁגם bā shagā m "inasmuch, as also." The rendering "in their error" requires the pointing בשׁגם beshā gā m, and the plural form of the following pronoun. It is also unknown to the Septuagint.
4. נפילים nepı̂ lı̂ ym "assailants, fellers, men of violence, tyrants."
Having traced the line of descent from Adam through Sheth, the seed of God, to Noah, the author proceeds to describe the general spread and growth of moral evil in the race of man, and the determination of the Lord to wipe it away from the face of the earth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Gen 6:1, The wickedness of the world, which provoked God's wrath, and caused the flood; Gen 6:8, Noah finds grace; Gen 6:9, His generations, etc; Gen 6:14, The order, form, dimensions, and end of the ark.
John Gill
INTRODUCTION TO GENESIS 6
This chapter gives an account of the wickedness of the old world, both among the profane and the professors of religion, which was taken notice of and resented by God, upon which he determined the destruction of it, Gen 6:1 only one man, Noah, is excepted, who found favour with God, and whose character is given, Gen 6:8 and to whom was observed by God the general corruption of the earth, Gen 6:11 and to whom he gave orders and directions for the building an ark for himself, and his family, being determined to destroy the earth with a flood, and all creatures in it, Gen 6:14 only he would preserve him and his wife, his three sons and their wives, and two of every living creature, for which, and for himself and his family, he was to take food into the ark when built, Gen 6:18 and the chapter is concluded with observing, that Noah did as he was commanded, Gen 6:22.
6:16:1: Եւ եղեւ իբրեւ սկսաւ մարդիկն բազմանալ ՚ի վերայ երկրի. եւ դստերք ծնան նոցա[42]։ [42] Ոսկան. Իբրեւ սկսան մար՛՛։
1 Երբ սկսեցին մարդիկ բազմանալ երկրի վրայ եւ դուստրեր ունեցան,
6 Երբ մարդիկ երկրի վրայ շատնալ սկսան ու իրենց աղջիկներ ծնան,
Եւ եղեւ իբրեւ սկսաւ մարդիկն բազմանալ ի վերայ երկրի, եւ դստերք ծնան նոցա:

6:1: Եւ եղեւ իբրեւ սկսաւ մարդիկն բազմանալ ՚ի վերայ երկրի. եւ դստերք ծնան նոցա[42]։
[42] Ոսկան. Իբրեւ սկսան մար՛՛։
1 Երբ սկսեցին մարդիկ բազմանալ երկրի վրայ եւ դուստրեր ունեցան,
6 Երբ մարդիկ երկրի վրայ շատնալ սկսան ու իրենց աղջիկներ ծնան,
zohrab-1805▾ eastern-1994▾ western am▾
6:11: Когда люди начали умножаться на земле и родились у них дочери,
6:1 καὶ και and; even ἐγένετο γινομαι happen; become ἡνίκα ηνικα whenever; when ἤρξαντο αρχω rule; begin οἱ ο the ἄνθρωποι ανθρωπος person; human πολλοὶ πολυς much; many γίνεσθαι γινομαι happen; become ἐπὶ επι in; on τῆς ο the γῆς γη earth; land καὶ και and; even θυγατέρες θυγατηρ daughter ἐγενήθησαν γινομαι happen; become αὐτοῖς αυτος he; him
6:1 וַֽ wˈa וְ and יְהִי֙ yᵊhˌî היה be כִּֽי־ kˈî- כִּי that הֵחֵ֣ל hēḥˈēl חלל defile הָֽ hˈā הַ the אָדָ֔ם ʔāḏˈām אָדָם human, mankind לָ lā לְ to רֹ֖ב rˌōv רבב be much עַל־ ʕal- עַל upon פְּנֵ֣י pᵊnˈê פָּנֶה face הָֽ hˈā הַ the אֲדָמָ֑ה ʔᵃḏāmˈā אֲדָמָה soil וּ û וְ and בָנֹ֖ות vānˌôṯ בַּת daughter יֻלְּד֥וּ yullᵊḏˌû ילד bear לָהֶֽם׃ lāhˈem לְ to
6:1. cumque coepissent homines multiplicari super terram et filias procreassentAnd after that men began to be multiplied upon the earth, and daughters were born to them.
1. And it came to pass, when men began to multiply on the face of the ground, and daughters were born unto them,
6:1. And when men began to be multiplied upon the earth, and daughters were born to them,
6:1. And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them,
And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them:

1: Когда люди начали умножаться на земле и родились у них дочери,
6:1
καὶ και and; even
ἐγένετο γινομαι happen; become
ἡνίκα ηνικα whenever; when
ἤρξαντο αρχω rule; begin
οἱ ο the
ἄνθρωποι ανθρωπος person; human
πολλοὶ πολυς much; many
γίνεσθαι γινομαι happen; become
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
καὶ και and; even
θυγατέρες θυγατηρ daughter
ἐγενήθησαν γινομαι happen; become
αὐτοῖς αυτος he; him
6:1
וַֽ wˈa וְ and
יְהִי֙ yᵊhˌî היה be
כִּֽי־ kˈî- כִּי that
הֵחֵ֣ל hēḥˈēl חלל defile
הָֽ hˈā הַ the
אָדָ֔ם ʔāḏˈām אָדָם human, mankind
לָ לְ to
רֹ֖ב rˌōv רבב be much
עַל־ ʕal- עַל upon
פְּנֵ֣י pᵊnˈê פָּנֶה face
הָֽ hˈā הַ the
אֲדָמָ֑ה ʔᵃḏāmˈā אֲדָמָה soil
וּ û וְ and
בָנֹ֖ות vānˌôṯ בַּת daughter
יֻלְּד֥וּ yullᵊḏˌû ילד bear
לָהֶֽם׃ lāhˈem לְ to
6:1. cumque coepissent homines multiplicari super terram et filias procreassent
And after that men began to be multiplied upon the earth, and daughters were born to them.
6:1. And when men began to be multiplied upon the earth, and daughters were born to them,
6:1. And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: «Когда люди начали умножаться на земле…» Контекст речи показывает, что здесь целое берется вместо части — «каинитяне» обозначаются общим понятием «людей», аналогию чему видим и в других местах Писания.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Depravity of the World.B. C. 2469.
1 And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, 2 That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose.
For the glory of God's justice, and for warning to a wicked world, before the history of the ruin of the old world, we have a full account of its degeneracy, its apostasy from God and rebellion against him. The destroying of it was an act, not of an absolute sovereignty, but of necessary justice, for the maintaining of the honour of God's government. Now here we have an account of two things which occasioned the wickedness of the old world:-- 1. The increase of mankind: Men began to multiply upon the face of the earth. This was the effect of the blessing (ch. i. 28), and yet man's corruption so abused and perverted this blessing that it was turned into a curse. Thus sin takes occasion by the mercies of God to be the more exceedingly sinful. Prov. xxix. 16, When the wicked are multiplied, transgression increaseth. The more sinners the more sin; and the multitude of offenders emboldens men. Infectious diseases are most destructive in populous cities; and sin is a spreading leprosy. Thus in the New-Testament church, when the number of the disciples was multiplied, there arose a murmuring (Acts vi. 1), and we read of a nation that was multiplied, not to the increase of their joy, Isa. ix. 3. Numerous families need to be well-governed, lest they become wicked families. 2. Mixed marriages (v. 2): The sons of God (that is, the professors of religion, who were called by the name of the Lord, and called upon that name), married the daughters of men, that is, those that were profane, and strangers to God and godliness. The posterity of Seth did not keep by themselves, as they ought to have done, both for the preservation of their own purity and in detestation of the apostasy. They intermingled themselves with the excommunicated race of Cain: They took them wives of all that they chose. But what was amiss in these marriages? (1.) They chose only by the eye: They saw that they were fair, which was all they looked at. (2.) They followed the choice which their own corrupt affections made: they took all that they chose, without advice and consideration. But, (3.) That which proved of such bad consequence to them was that they married strange wives, were unequally yoked with unbelievers, 2 Cor. vi. 14. This was forbidden to Israel, Deut. vii. 3, 4. It was the unhappy occasion of Solomon's apostasy (1 Kings xi. 1-4), and was of bad consequence to the Jews after their return out of Babylon, Ezra ix. 1, 2. Note, Professors of religion, in marrying both themselves and their children, should make conscience of keeping within the bounds of profession. The bad will sooner debauch the good than the good reform the bad. Those that profess themselves the children of God must not marry without his consent, which they have not if they join in affinity with his enemies.
Adam Clarke: Commentary on the Bible - 1831
6:1: When men began to multiply - It was not at this time that men began to multiply, but the inspired penman speaks now of a fact which had taken place long before. As there is a distinction made here between men and those called the sons of God, it is generally supposed that the immediate posterity of Cain and that of Seth are intended. The first were mere men, such as fallen nature may produce, degenerate sons of a degenerate father, governed by the desire of the flesh, the desire of the eye, and the pride of life. The others were sons of God, not angels, as some have dreamed, but such as were, according to our Lord's doctrine, born again, born from above, Joh 3:3, Joh 3:5,Joh 3:6, etc., and made children of God by the influence of the Holy Spirit, Gal 5:6. The former were apostates from the true religion, the latter were those among whom it was preserved and cultivated. Dr. Wall supposes the first verses of this chapter should be paraphrased thus: "When men began to multiply on the earth, the chief men took wives of all the handsome poor women they chose. There were tyrants in the earth in those days; and also after the antediluvian days powerful men had unlawful connections with the inferior women, and the children which sprang from this illicit commerce were the renowned heroes of antiquity, of whom the heathens made their gods."
Albert Barnes: Notes on the Bible - 1834
6:1-4
There are two stages of evil set forth in Gen 6:1-4 - the one contained in the present four verses, and the other in the following. The former refers to the apostasy of the descendants of Sheth, and the cause and consequences of it. When man began to multiply, the separate families of Cain and Sheth would come into contact. The daughters of the stirring Cainites, distinguished by the graces of nature, the embellishments of art, and the charms of music and song, even though destitute of the loftier qualities of likemindedness with God, would attract attention and prompt to unholy alliances. The phrase "sons of God," means an order of intelligent beings who "retain the purity of moral character" originally communicated, or subsequently restored, by their Creator. They are called the sons of God, because they have his spirit or disposition. The sons of God mentioned in Job 38:7, are an order of rational beings existing before the creation of man, and joining in the symphony of the universe, when the earth and all things were called into being. Then all were holy, for all are styled the sons of God. Such, however, are not meant in the present passage. For they were not created as a race, have no distinction of sex, and therefore no sexual desire; they "neither marry nor are given in marriage" Mat 22:30. It is contrary to the law of nature for different species even on earth to cohabit in a carnal way; much more for those in the body, and those who have not a body of flesh. Moreover, we are here in the region of humanity, and not in the sphere of superhuman spirits; and the historian has not given the slightest intimation of the existence of spiritual beings different from man.
The sons of God, therefore, are those who are on the Lord's side, who approach him with duly significant offerings, who call upon him by his proper name, and who walk with God in their daily conversation. The figurative use of the word "son" to denote a variety of relations incidental, and moral as well as natural, was not unfamiliar to the early speaker. Thus, Noah is called "the son of five hundred years" Gen 5:32. Abraham calls Eliezer בן־בותי ben-bē ytı̂ y, "son of my house" Gen 15:3. The dying Rachel names her son Ben-oni, "son of my sorrow," while his father called him Benjamin, "son of thy right hand" Gen 35:18. An obvious parallel to the moral application is presented in the phrases "the seed of the woman" and "the seed of the serpent." The word "generations" תולדות tô ledot, Gen 5:1) exhibits a similar freedom and elasticity of meaning, being applied to the whole doings of a rational being, and even to the physical changes of the material world Gen 2:4. The occasion for the present designation is furnished in the remark of Eve on the birth of Sheth. God hath given me another seed instead of Habel. Her son Sheth she therefore regarded as the son of God. Accordingly, about the birth of his son Enosh, was begun the custom calling upon the name of the Lord, no doubt in the family circle of Adam, with whom Sheth continued to dwell. And Enok, the seventh from Adam in the same line, exhibited the first striking example of a true believer walking with God in all the intercourse of life. These descendants of Sheth, among whom were also Lamek who spoke of the Lord, and Noah who walked with God, are therefore by a natural transition called the sons of God, the godlike in a moral sense, being born of the Spirit, and walking not after the flesh, but after the Spirit Psa 82:6; Hos 2:1.
Some take "the daughters of man" to be the daughters of the Cainites only. But it is sufficient to understand by this phrase, the daughters of man in general, without any distinction of a moral or spiritual kind, and therefore including both Cainite and Shethite females. "And they took them wives of all whom they chose." The evil here described is that of promiscuous intermarriage, without regard to spiritual character. The godly took them wives of all; that is, of the ungodly as well as the godly families, without any discrimination. "Whom they chose," not for the godliness of their lives, but for the goodliness of their looks. Ungodly mothers will not train up children in the way they should go; and husbands who have taken the wrong step of marrying ungodly wives cannot prove to be very exemplary or authoritative fathers. Up to this time they may have been consistent as the sons of God in their outward conduct. But a laxity of choice proves a corresponding laxity of principle. The first inlet of sin prepares the way for the flood-gates of iniquity. It is easy to see that now the degeneracy of the whole race will go on at a rapid pace.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:1: am 1556, bc 2448
to multiply: Gen 1:28
Carl Friedrich Keil and Franz Delitzsch
6:1
The genealogies in Gen 4 and 5, which trace the development of the human race through two fundamentally different lines, headed by Cain and Seth, are accompanied by a description of their moral development, and the statement that through marriages between the "sons of God" (Elohim) and the "daughters of men," the wickedness became so great, that God determined to destroy the men whom He had created. This description applies to the whole human race, and presupposes the intercourse or marriage of the Cainites with the Sethites.
Gen 6:1-2
Gen 6:1-2 relates to the increase of men generally (האדם, without any restriction), i.e., of the whole human race; and whilst the moral corruption is represented as universal, the whole human race, with the exception of Noah, who found grace before God (Gen 6:8), is described as ripe for destruction (Gen 6:3 and Gen 6:5-8). To understand this section, and appreciate the causes of this complete degeneracy of the race, we must first obtain a correct interpretation of the expressions "sons of God" (האלהים בני) and "daughters of men" (האדם בנות). 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. Of these three views, the first, although it has become the traditional one in orthodox rabbinical Judaism, may be dismissed at once as not warranted by the usages of the language, and as altogether unscriptural. 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 (also אלים בּני in Ps 29:1 and Ps 89:7); and secondly, the antithesis, "sons of God" and "daughters of men." Apart from the context and tenor of the passage, these two points would lead us most naturally to regard the "sons of God" as angels, in distinction from men and the daughters of men. But this explanation, though the first to suggest itself, can only lay claim to be received as the correct one, provided the language itself admits of no other. Now that is not the case. For it is not to angels only that the term "sons of Elohim," or "sons of Elim," is applied; but in Ps 73:15, in an address to Elohim, the godly are called "the generation of Thy sons," i.e., sons of Elohim; in Deut 32:5 the Israelites are called His (God's) sons, and in Hos 1:10, "sons of the living God;" and in Ps 80:17, Israel is spoken of as the son, whom Elohim has made strong. These passages show that the expression "sons of God" cannot be elucidated by philological means, but must be interpreted by theology alone. Moreover, even when it is applied to the angels, it is questionable whether it is to be understood in a physical or ethical sense. The notion that "it is employed in a physical sense as nomen naturae, instead of angels as nomen officii, and presupposes generation of a physical kind," we must reject as an unscriptural and gnostic error. According to the scriptural view, the heavenly spirits are creatures of God, and not begotten from the divine essence. Moreover, all the other terms applied to the angels are ethical in their character. But if the title "sons of God" cannot involve the notion of physical generation, it cannot be restricted to celestial spirits, but is applicable to all beings which bear the image of God, or by virtue of their likeness to God participate in the glory, power, and blessedness of the divine life, - to men therefore as well as angels, since God has caused man to "want but little of Elohim," or to stand but a little behind Elohim (Ps 8:5), so that even magistrates are designated "Elohim, and sons of the Most High" (Ps 82:6). When Delitzsch objects to the application of the expression "sons of Elohim" to pious men, because, "although the idea of a child of God may indeed have pointed, even in the O.T., beyond its theocratic limitation to Israel (Ex 4:22; Deut 14:1) towards a wider ethical signification (Ps 73:15; Prov 14:26), yet this extension and expansion were not so completed, that in historical prose the terms 'sons of God' (for which 'sons of Jehovah' should have been used to prevent mistake), and 'sons (or daughters) of men,' could be used to distinguish the children of God and the children of the world," - this argument rests upon the erroneous supposition, that the expression "sons of God" was introduced by Jehovah for the first time when He selected Israel to be the covenant nation. So much is true, indeed, that before the adoption of Israel as the first-born son of Jehovah (Ex 4:22), it would have been out of place to speak of sons of Jehovah; but the notion is false, or at least incapable of proof, that there were not children of God in the olden time, long before Abraham's call, and that, if there were, they could not have been called "sons of Elohim." The idea was not first introduced in connection with the theocracy, and extended thence to a more universal signification. It had its roots in the divine image, and therefore was general in its application from the very first; and it was not till God in the character of Jehovah chose Abraham and his seed to be the vehicles of salvation, and left the heathen nations to go their own way, that the expression received the specifically theocratic signification of "son of Jehovah," to be again liberated and expanded into the more comprehensive idea of νἱοθεσία τοῦ Θεοῦ (i.e., Elohim, not τοῦ κυρίου = Jehovah), at the coming of Christ, the Saviour of all nations. If in the olden time there were pious men who, like Enoch and Noah, walked with Elohim, or who, even if they did not stand in this close priestly relation to God, made the divine image a reality through their piety and fear of God, then there were sons (children) of God, for whom the only correct appellation was "sons of Elohim," since sonship to Jehovah was introduced with the call of Israel, so that it could only have been proleptically that the children of God in the old world could be called "sons of Jehovah." But if it be still argued, that in mere prose the term "sons of God" could not have been applied to children of God, or pious men, this would be equally applicable to "sons of Jehovah." On the other hand, there is this objection to our applying it to angels, that the pious, who walked with God and called upon the name of the Lord, had been mentioned just before, whereas no allusion had been made to angels, not even to their creation.
Again, the antithesis "sons of God" and "daughters of men" does not prove that the former were angels. It by no means follows, that because in Gen 6:1 האדם denotes man as a genus, i.e., the whole human race, it must do the same in Gen 6:2, where the expression "daughters of men" is determined by the antithesis "sons of God." And with reasons existing for understanding by the sons of God and the daughters of men two species of the genus האדם, mentioned in Gen 6:1, no valid objection can be offered to the restriction of האדם, through the antithesis Elohim, to all men with the exception of the sons of God; since this mode of expression is by no means unusual in Hebrew. "From the expression 'daughters of men," as Dettinger observes, "it by no means follows that the sons of God were not men; any more than it follows from Jer 32:20, where it is said that God had done miracles 'in Israel, and among men,' or from Is 43:4, where God says He will give men for the Israelites, or from Judg 16:7, where Samson says, that if he is bound with seven green withs he shall be as weak as a man, for from Ps 73:5, where it is said of the ungodly they are not in trouble as men, that the Israelites, or Samson, or the ungodly, were not men at all. In all these passages אדם (men) denotes the remainder of mankind in distinction from those who are especially named." Cases occur, too, even in simple prose, in which the same term is used, first in a general, and then directly afterwards in a more restricted sense. We need cite only one, which occurs in Judg. In Judg 19:30 reference is made to the coming of the children of Israel (i.e., of the twelve tribes) out of Egypt; and directly afterwards (Judg 20:1-2) it is related that "all the children of Israel," "all the tribes of Israel," assembled together (to make war, as we learn from Judg 20:3., upon Benjamin); and in the whole account of the war, Judges 20 and 21, the tribes of Israel are distinguished from the tribe of Benjamin: so that the expression "tribes of Israel" really means the rest of the tribes with the exception of Benjamin. And yet the Benjamites were Israelites. Why then should the fact that the sons of God are distinguished from the daughters of men prove that the former could not be men? There is not force enough in these two objections to compel us to adopt the conclusion that the sons of God were angels.
The question whether the "sons of Elohim" were celestial or terrestrial sons of God (angels or pious men of the family of Seth) can only be determined from the context, and from the substance of the passage itself, that is to say, from what is related respecting the conduct of the sons of God and its results. That the connection does not favour the idea of their being angels, is acknowledged even by those who adopt this view. "It cannot be denied," says Delitzsch, "that the connection of Gen 6:1-8 with Gen 4 necessitates the assumption, that such intermarriages (of the Sethite and Cainite families) did take place about the time of the flood (cf. Mt 24:38; Lk 17:27); and the prohibition of mixed marriages under the law (Ex 34:16; cf. Gen 27:46; Gen 28:1.) also favours the same idea." But this "assumption" is placed beyond all doubt, by what is here related of the sons of God. In Gen 6:2 it is stated that "the sons of God saw the daughters of men, that they were fair; and they took them wives of all which they chose," i.e., of any with whose beauty they were charmed; and these wives bare children to them (Gen 6:4). 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 (Mt 22:30; Mk 12:25; cf. Lk 20:34.). And when Kurtz endeavours to weaken the force of these words of Christ, by arguing that they do not prove that it is impossible for angels so to fall from their original holiness as to sink into an unnatural state; this phrase has no meaning, unless by conclusive analogies, or the clear testimony of Scripture,
(Note: We cannot admit that there is any force in Hoffmann's argument in his Schriftbeweis 1, p. 426, that "the begetting of children on the part of angels is not more irreconcilable with a nature that is not organized, like that of man, on the basis of sexual distinctions, than partaking of food is with a nature that is altogether spiritual; and yet food was eaten by the angels who visited Abraham." For, in the first place, the eating in this case was a miracle wrought through the condescending grace of the omnipotent God, and furnishes no standard for judging what angels can do by their own power in rebellion against God. And in the second place, there is a considerable difference between the act of eating on the part of the angels of God who appeared in human shape, and the taking of wives and begetting of children on the part of sinning angels. We are quite unable also to accept as historical testimony, the myths of the heathen respecting demigods, sons of gods, and the begetting of children on the part of their gods, or the fables of the book of Enoch (ch. 6ff.) about the 200 angels, with their leaders, who lusted after the beautiful and delicate daughters of men, and who came down from heaven and took to themselves wives, with whom they begat giants of 3000 (or according to one MS 300) cubits in height.
Nor do 2Pet 2:4 and Jude 1:6 furnish any evidence of angel marriages. Peter is merely speaking of sinning angels in general (ἀγγέλων ἁμαρτησάντων) whom God did not spare, and not of any particular sin on the part of a small number of angels; and Jude describes these angels as τοὺς μὴ τηρήσαντας τὴν ἑαυτῶν ἀρχήν ἀλλὰ ἀπολιπόντας τὸ ἴδιον οἰκητήριον, those who kept not their princedom, their position as rulers, but left their own habitation. There is nothing here about marriages with the daughters of men or the begetting of children, even if we refer the word τούτοις in the clause τὸν ὅμοιον τούτοις τρόπον ἐκπορνεύσασαι in Jude 1:7 to the angels mentioned in Jude 1:6; for ἐκπορνεύειν, the commission of fornication, would be altogether different from marriage, that is to say, from a conjugal bond that was permanent even though unnatural. But it is neither certain nor probable that this is the connection of τούτοις. Huther, the latest commentator upon this Epistle, who gives the preference to this explanation of τούτοις, and therefore cannot be accused of being biassed by doctrinal prejudices, says distinctly in the 2nd Ed. of his commentary, "τούτοις may be grammatically construed as referring to Sodom and Gomorrah, or per synesin to the inhabitants of these cities; but in that case the sin of Sodom and Gomorrah would only be mentioned indirectly." There is nothing in the rules of syntax, therefore, to prevent our connecting the word with Sodom and Gomorrah; and it is not a fact, that "grammaticae et logicae praecepta compel us to refer this word to the angels," as G. v. Zeschwitz says. But the very same reason which Huther assigns for not connecting it with Sodom and Gomorrah, may be also assigned for not connecting it with the angels, namely, that in that case the sin of the angels would only be mentioned indirectly. We regard Philippi's explanation (in his Glaubenslehre iii. p. 303) as a possible one, viz., that the word τούτοις refers back to the ἄνθρωποι ἀσελγεῖς mentioned in Jude 1:4, and as by no means set aside by De Wette's objection, that the thought of Jude 1:8 would be anticipated in that case; for this objection is fully met by the circumstance, that not only does the word οὗτοι, which is repeated five times from Jude 1:8 onwards, refer back to these men, but even the word τούτοις in Jude 1:14 also. On the other hand, the reference of τούτοις to the angels is altogether precluded by the clause καὶ ἀπελθοῦσαι ὀπίσω σαρκὸς ἑτέρας, which follows the word ἐκπορνεύσασαι. For fornication on the part of the angels could only consist in their going after flesh, or, as Hoffmann expresses it, "having to do with flesh, for which they were not created," but not in their going after other, or foreign flesh. There would be no sense in the word ἑτέρας unless those who were ἐκπορνεύσαντες were themselves possessed of σάρξ; so that this is the only alternative, either we must attribute to the angels a σάρξ or fleshly body, or the idea of referring τούτοις to the angels must be given up. When Kurtz replies to this by saying that "to angels human bodies are quite as much a ἑτέρα σάρξ, i.e., a means of sensual gratification opposed to their nature and calling, as man can be to human man," he hides the difficulty, but does not remove it, by the ambiguous expression "opposed to their nature and calling." The ἑτέρα σάρξ must necessarily presuppose an ἰδία σάρξ.
But it is thought by some, that even if τούτοις in Jude 1:7 do not refer to the angels in Jude 1:6, the words of Jude agree so thoroughly with the tradition of the book of Enoch respecting the fall of the angels, that we must admit the allusion to the Enoch legend, and so indirectly to Gen 6, since Jude could not have expressed himself more clearly to persons who possessed the book of Enoch, or were acquainted with the tradition it contained. Now this conclusion would certainly be irresistible, if the only sin of the angels mentioned in the book of Enoch, as that for which they were kept in chains of darkness still the judgment-day, had been their intercourse with human wives. For the fact that Jude was acquainted with the legend of Enoch, and took for granted that the readers of his Epistle were so too, is evident from his introducing a prediction of Enoch in Jude 1:14, Jude 1:15, which is to be found in ch. i. 9 of Dillmann's edition of the book of Enoch. But it is admitted by all critical writers upon this book, that in the book of Enoch which has been edited by Dillmann, and is only to be found in an Ethiopic version, there are contradictory legends concerning the fall and judgment of the angels; that the book itself is composed of earlier and later materials; and that those very sections (ch. 6-16:106, etc.) in which the legend of the angel marriages is given without ambiguity, belong to the so-called book of Noah, i.e., to a later portion of the Enoch legend, which is opposed in many passages to the earlier legend. The fall of the angels is certainly often referred to in the earlier portions of the work; but among all the passages adduced by Dillmann in proof of this, there is only one (19:1) which mentions the angels who had taken wives. In the others, the only thing mentioned as the sin of the angels or of the hosts of Azazel, is the fact that they were subject to Satan, and seduced those who dwelt on the earth (54:3-6), or that they came down from heaven to earth, and revealed to the children of men what was hidden from them, and then led them astray to the commission of sin (64:2). There is nothing at all here about their taking wives. Moreover, in the earlier portions of the book, besides the fall of the angels, there is frequent reference made to a fall, i.e., an act of sin, on the part of the stars of heaven and the army of heaven, which transgressed the commandment of God before they rose, by not appearing at their appointed time (vid., 18:14-15; 21:3; 90:21, 24, etc.); and their punishment and place of punishment are described, in just the same manner as in the case of the wicked angels, as a prison, a lofty and horrible place in which the seven stars of heaven lie bound like great mountains and flaming with fire (21:2-3), as an abyss, narrow and deep, dreadful and dark, in which the star which fell first from heaven is lying, bound hand and foot (88:1, cf. 90:24). From these passages it is quite evident, that the legend concerning the fall of the angels and stars sprang out of Is 24:21-22 ("And it shall come to pass in that day, that the Lord shall visit the host of the height [המּרום צבא, the host of heaven, by which stars and angels are to be understood on high i.e., the spiritual powers of the heavens] and the kings of the earth upon the earth, and they shall be gathered together, bound in the dungeon, and shut up in prison, and after many days they shall be punished"), along with Is 14:12 ("How art thou fallen from heaven, thou beautiful morning star!"), and that the account of the sons of God in Gen 6, as interpreted by those who refer it to the angels, was afterwards combined and amalgamated with it.
Now if these different legends, describing the judgment upon the stars that fell from heaven, and the angels that followed Satan in seducing man, in just the same manner as the judgment upon the angels who begot giants from women, were in circulation at the time when the Epistle of Jude was written; we must not interpret the sin of the angels, referred to by Peter and Jude, in a one-sided manner, and arbitrarily connect it with only such passages of the book of Enoch as speak of angel marriages, to the entire disregard of all the other passages, which mention totally different sins as committed by the angels, that are punished with bands of darkness; but we must interpret it from what Jude himself has said concerning this sin, as Peter gives no further explanation of what he means by ἁμαρτῆσαι. Now the only sins that Jude mentions are μὴ τηρῆσαι τὴν ἑαυτῶν ἀρχήν and ἀπολιπεῖν τὸ ἴδιον οἰκητήριον. The two are closely connected. Through not keeping the ἀρχή (i.e., the position as rulers in heaven) which belonged to them, and was assigned them at their creation, the angels left "their own habitation" (ἴδιον οἰκητήριον); just as man, when he broke the commandment of God and failed to keep his position as ruler on earth, also lost "his own habitation" (ἴδιον οἰκητήριον), that is to say, not paradise alone, but the holy body of innocence also, so that he needed a covering for his nakedness, and will continue to need it, until we are "clothed upon with our hose which is from heaven" (οἰκητήριον ἡμῶν ἐξ οὐρανοῦ). In this description of the angels' sin, there is not the slightest allusion to their leaving heaven to woo the beautiful daughters of men. The words may be very well interpreted, as they were by the earlier Christian theologians, as relating to the fall of Satan and his angels, to whom all that is said concerning their punishment fully applies. If Jude had had the πορνεία of the angels, mentioned in the Enoch legends, in his mind, he would have stated this distinctly, just as he does in v. 9 in the case of the legend concerning Michael and the devil, and in v. 11 in that of Enoch's prophecy. There was all the more reason for his doing this, because not only to contradictory accounts of the sin of the angels occur in the Enoch legends, but a comparison of the parallels cited from the book of Enoch proves that he deviated from the Enoch legend in points of no little importance. Thus, for example, according to Enoch 54:3, "iron chains of immense weight" are prepared for the hosts of Azazel, to put them into the lowest hell, and cast them on that great day into the furnace with flaming fire. Now Jude and Peter say nothing about iron chains, and merely mention "everlasting chains under darkness" and "chains of darkness." Again, according to Enoch 10:12, the angel sinners are "bound fast under the earth for seventy generations, till the day of judgment and their completion, till the last judgment shall be held for all eternity." Peter and Jude make no allusion to this point of time, and the supporters of the angel marriages, therefore, have thought well to leave it out when quoting this parallel to Jude 1:6. Under these circumstances, the silence of the apostles as to either marriages or fornication on the part of the sinful angels, is a sure sign that they gave no credence to these fables of a Jewish gnosticizing tradition.)
Tit can be proved that the angels either possess by nature a material corporeality adequate to the contraction of a human marriage, or that by rebellion against their Creator they can acquire it, or that there are some creatures in heaven and on earth which, through sinful degeneracy, or by sinking into an unnatural state, can become possessed of the power, which they have not by nature, of generating and propagating their species. As man could indeed destroy by sin the nature which he had received from his Creator, but could not by his own power restore it when destroyed, to say nothing of implanting an organ or a power that was wanting before; so we cannot believe that angels, through apostasy from God, could acquire sexual power of which they had previously been destitute.
Gen 6:3
The sentence of God upon the "sons of God" is also appropriate to men only. "Jehovah said: My spirit shall not rule in men for ever; in their wandering they are flesh." "The verb דּוּן = דּין signifies to rule (hence אדון the ruler), and to judge, as the consequence of ruling. רוּה is the divine spirit of life bestowed upon man, the principle of physical and ethical, natural and spiritual life. This His spirit God will withdraw from man, and thereby put an end to their life and conduct. בּשׁגּם is regarded by many as a particle, compounded of בּ, שׁ a contraction of אשׁר, and גּם (also), used in the sense of quoniam, because, (בּשׁ = בּאשׁר, as שׁ or שׁ = אשׁר Judg 5:7; Judg 6:17; Song 1:7). But the objection to this explanation is, that the גּם, "because he also is flesh," introduces an incongruous emphasis into the clause. We therefore prefer to regard שׁגּם as the inf. of שׁגג = שׁגה with the suffix: "in their erring (that of men) he (man as a genus) is flesh;" an explanation to which, to our mind, the extremely harsh change of number (they, he), is no objection, since many examples might be adduced of a similar change (vid., Hupfeld on Ps 5:10). Men, says God, have proved themselves by their erring and straying to be flesh, i.e., given up to the flesh, and incapable of being ruled by the Spirit of God and led back to the divine goal of their life. בּשׂר is used already in its ethical signification, like σάρξ in the New Testament, denoting not merely the natural corporeality of man, but his materiality as rendered ungodly by sin. "Therefore his days shall be 120 years:" this means, not that human life should in future never attain a greater age than 120 years, but that a respite of 120 years should still be granted to the human race. This sentence, as we may gather from the context, was made known to Noah in his 480th year, to be published by him as "preacher of righteousness" (2Pet 2:5) to the degenerate race. The reason why men had gone so far astray, that God determined to withdraw His spirit and give them up to destruction, was that the sons of God had taken wives of such of the daughters of men as they chose. Can this mean, because angels had formed marriages with the daughters of men? Even granting that such marriages, as being unnatural connections, would have led to the complete corruption of human nature; the men would in that case have been the tempted, and the real authors of the corruption would have been the angels. Why then should judgment fall upon the tempted alone? The judgments of God in the world are not executed with such partiality as this. And the supposition that nothing is said about the punishment of the angels, because the narrative has to do with the history of man, and the spiritual world is intentionally veiled as much as possible, does not meet the difficulty. If the sons of God were angels, the narrative is concerned not only with men, but with angels also; and it is not the custom of the Scriptures merely to relate the judgments which fall upon the tempted, and say nothing at all about the tempters. For the contrary, see Gen 3:14. If the "sons of God" were not men, so as to be included in the term אדם, the punishment would need to be specially pointed out in their case, and no deep revelations of the spiritual world would be required, since these celestial tempters would be living with men upon the earth, when they had taken wives from among their daughters. The judgments of God are not only free from all unrighteousness, but avoid every kind of partiality.
Gen 6:4
"The Nephilim were on the earth in those days, and also after that, when the sons of God came in unto the daughters of men, and they bare children to them: these are the heroes (הגּבּרים) who from the olden time (מעולם, as in Ps 25:6; 1Kings 27:8) are the men of name" (i.e., noted, renowned or notorious men). נפילים, from נפל to fall upon (Job 1:15; Josh 11:7), signifies the invaders (ἐπιπίπτοντες Aq., βιαῖοι Sym.). Luther gives the correct meaning, "tyrants:" they were called Nephilim because they fell upon the people and oppressed them.
(Note: The notion that the Nephilim were giants, to which the Sept. rendering γίγαντες has given rise, was rejected even by Luther as fabulous. He bases his view upon Josh 11:7 : "Nephilim non dictos a magnitudine corporum, sicut Rabbini putant, sed a tyrannide et oppressione quod vi grassati sint, nulla habita ratione legum aut honestatis, sed simpliciter indulgentes suis voluptatibus et cupiditatibus." The opinion that giants are intended derives no support from Num 13:32-33. When the spies describe the land of Canaan as "a land that eateth up the inhabitants thereof," and then add (Num 13:33), "and there we saw the Nephilim, the sons of Anak among (מן lit., from, out of, in a partitive sense) the Nephilim," by the side of whom they were as grasshoppers; the term Nephilim cannot signify giants, since the spies not only mention them especially along with the inhabitants of the land, who are described as people of great stature, but single out only a portion of the Nephilim as "sons of Anak" ענק בּני), i.e., long-necked people or giants. The explanation "fallen from heaven" needs no refutation; inasmuch as the main element, "from heaven," is a purely arbitrary addition.)
The meaning of the verse is a subject of dispute. To an unprejudiced mind, the words, as they stand, represent the Nephilim, who were on the earth in those days, as existing before the sons of God began to marry the daughters of men, and clearly distinguish them from the fruits of these marriages. היוּ can no more be rendered "they became, or arose," in this connection, than היה in Gen 1:2. ויּהיוּ would have been the proper word. The expression "in those days" refers most naturally to the time when God pronounced the sentence upon the degenerate race; but it is so general and comprehensive a term, that it must not be confined exclusively to that time, not merely because the divine sentence was first pronounced after these marriages were contracted, and the marriages, if they did not produce the corruption, raised it to that fulness of iniquity which was ripe for the judgment, but still more because the words "after that" represent the marriages which drew down the judgment as an event that followed the appearance of the Nephilim. "The same were mighty men:" this might point back to the Nephilim; but it is a more natural supposition, that it refers to the children born to the sons of God. "These," i.e., the sons sprung from those marriages, "are the heroes, those renowned heroes of old."
Now if, according to the simple meaning of the passage, the Nephilim were in existence at the very time when the sons of God came in to the daughters of men, the appearance of the Nephilim cannot afford the slightest evidence that the "sons of God" were angels, by whom a family of monsters were begotten, whether demigods, daemons, or angel-men.
(Note: How thoroughly irreconcilable the contents of this verse are with the angel-hypothesis is evident from the strenuous efforts of its supporters to bring them into harmony with it. Thus, in Reuter's Repert., p. 7, Del. observes that the verse cannot be rendered in any but the following manner: "The giants were on the earth in those days, and also afterwards, when the sons of God went in to the daughters of men, these they bare to them, or rather, and these bare to them;" but, for all that, he gives this as the meaning of the words, "At the time of the divine determination to inflict punishment the giants arose, and also afterwards, when this unnatural connection between super-terrestrial and human beings continued, there arose such giants;" not only substituting "arose" for "were," but changing "when they connected themselves with them" into "when this connection continued." Nevertheless he is obliged to confess that "it is strange that this unnatural connection, which I also suppose to be the intermediate cause of the origin of the giants, should not be mentioned in the first clause of Gen 6:4." This is an admission that the text says nothing about the origin of the giants being traceable to the marriages of the sons of God, but that the commentators have been obliged to insert it in the text to save their angel marriages. Kurtz has tried three different explanations of this verse but they are all opposed to the rules of the language.) (1) In the History of the Old Covenant he gives this rendering: "Nephilim were on earth in these days, and that even after the sons of God had formed connections with the daughters of men;" in which he not only gives to גּם the unsupportable meaning, "even, just," but takes the imperfect יבאוּ in the sense of the perfect בּאוּ. (2) In his Ehen der Sצhne Gottes (p. 80) he gives the choice of this and the following rendering: "The Nephilim were on earth in those days, and also after this had happened, that the sons of God came to the daughters of men and begat children," were the ungrammatical rendering of the imperfect as the perfect is artfully concealed by the interpolation of "after this had happened." (3) In "die Sצhne Gottes," p. 85: "In these days and also afterwards, when the sons of God came (continued to come) to the daughters of men, they bare to them (sc., Nephilim)," where יבאוּ, they came, is arbitrarily altered into לבוא יוסיפוּ, they continued to come. But when he observes in defence of this quid pro quo, that "the imperfect denotes here, as Hengstenberg has correctly affirmed, and as so often is the case, an action frequently repeated in past times," this remark only shows that he has neither understood the nature of the usage to which H. refers, nor what Ewald has said (136) concerning the force and use of the imperfect.)
Gen 6:5-8
Now when the wickedness of man became great, and "every imagination of the thoughts of his heart was only evil the whole day," i.e., continually and altogether evil, it repented God that He had made man, and He determined to destroy them. This determination and the motive assigned are also irreconcilable with the angel-theory. "Had the godless race, which God destroyed by the flood, sprung either entirely or in part from the marriage of angels to the daughters of men, it would no longer have been the race first created by God in Adam, but a grotesque product of the Adamitic factor created by God, and an entirely foreign and angelic factor" (Phil.).
(Note: When, on the other hand, the supporters of the angel marriages maintain that it is only on this interpretation that the necessity for the flood, i.e., for the complete destruction of the whole human race with the exception of righteous Noah, can be understood, not only is there no scriptural foundation for this argument, but it is decidedly at variance with those statements of the Scriptures, which speak of the corruption of the men whom God had created, and not of a race that had arisen through an unnatural connection of angels and men and forced their way into God's creation. If it were really the case, that it would otherwise be impossible to understand where the necessity could lie, for all the rest of the human race to be destroyed and a new beginning to be made, whereas afterwards, when Abraham was chosen, the rest of the human race was not only spared, but preserved for subsequent participation in the blessings of salvation: we should only need to call Job to mind, who also could not comprehend the necessity for the fearful sufferings which overwhelmed him, and was unable to discover the justice of God, but who was afterwards taught a better lesson by God Himself, and reproved for his rash conclusions, as a sufficient proof of the deceptive and futile character of all such human reasoning.) But this is not the true state of the case. The Scriptures expressly affirm, that after the flood the moral corruption of man was the same as before the flood; for they describe it in Gen 8:21 in the very same words as in Gen 6:5 : and the reason they assign for the same judgment not being repeated, is simply the promise that God would no more smite and destroy all living, as He had done before-an evident proof that God expected no change in human nature, and out of pure mercy and long-suffering would never send a second flood. "Now, if the race destroyed had been one that sprang from angel-fathers, it is difficult to understand why no improvement was to be looked for after the flood; for the repetition of any such unnatural angel-tragedy was certainly not probable, and still less inevitable" (Philippi).)
The force of ינּחם, "it repented the Lord," may be gathered from the explanatory יתעצּב, "it grieved Him at His heart." This shows that the repentance of God does not presuppose any variableness in His nature of His purposes. In this sense God never repents of anything (1Kings 15:29), "quia nihil illi inopinatum vel non praevisum accidit" (Calvin). The repentance of God is an anthropomorphic expression for the pain of the divine love at the sin of man, and signifies that "God is hurt no less by the atrocious sins of men than if they pierced His heart with mortal anguish" (Calvin). The destruction of all, "from man unto beast," etc., is to be explained on the ground of the sovereignty of man upon the earth, the irrational creatures being created for him, and therefore involved in his fall. This destruction, however, was not to bring the human race to an end. "Noah found grace in the eyes of the Lord." In these words mercy is seen in the midst of wrath, pledging the preservation and restoration of humanity.
John Gill
6:1 And it came to pass, when men began to multiply upon the face of the earth,.... Either mankind in general, or rather the posterity of Cain, who were mere natural men, such as they were when born into the world, and as brought up in it, destitute of the grace of God, and of the knowledge and fear of him; and who in proportion much more multiplied than the posterity of Seth, because of the practice of polygamy, which by the example of Lamech, one of that race, might prevail among them:
and daughters were born unto them; not daughters only, but sons also, though it may be more daughters than sons, or it may denote remarkable ones, for their beauty or immodesty, or both; and chiefly this is observed for the sake of what follows.
John Wesley
6:1 Men began to multiply upon the face of the earth - This was the effect of the blessing, Gen 1:28, and yet man's corruption so abused this blessing, that it turned into a curse.
6:26:2: Տեսեալ որդւոցն Աստուծոյ զդստերսն մարդկան զի գեղեցի՛կ էին, առին իւրեանց կանայս յամենեցունց զոր ընտրեցին։
2 Աստծու որդիները, տեսնելով որ մարդկանց դուստրերը գեղեցիկ են, կին առան նրանց, ում ընտրեցին:
2 Աստուծոյ որդիները մարդոց աղջիկներուն գեղեցիկ ըլլալը տեսնելով՝ իրենց ընտրածներէն իրենց կիներ առին։
Տեսեալ որդւոցն Աստուծոյ զդստերս մարդկան զի գեղեցիկ էին, առին իւրեանց կանայս յամենեցունց զոր ընտրեցին:

6:2: Տեսեալ որդւոցն Աստուծոյ զդստերսն մարդկան զի գեղեցի՛կ էին, առին իւրեանց կանայս յամենեցունց զոր ընտրեցին։
2 Աստծու որդիները, տեսնելով որ մարդկանց դուստրերը գեղեցիկ են, կին առան նրանց, ում ընտրեցին:
2 Աստուծոյ որդիները մարդոց աղջիկներուն գեղեցիկ ըլլալը տեսնելով՝ իրենց ընտրածներէն իրենց կիներ առին։
zohrab-1805▾ eastern-1994▾ western am▾
6:22: тогда сыны Божии увидели дочерей человеческих, что они красивы, и брали [их] себе в жены, какую кто избрал.
6:2 ἰδόντες οραω view; see δὲ δε though; while οἱ ο the υἱοὶ υιος son τοῦ ο the θεοῦ θεος God τὰς ο the θυγατέρας θυγατηρ daughter τῶν ο the ἀνθρώπων ανθρωπος person; human ὅτι οτι since; that καλαί καλος fine; fair εἰσιν ειμι be ἔλαβον λαμβανω take; get ἑαυτοῖς εαυτου of himself; his own γυναῖκας γυνη woman; wife ἀπὸ απο from; away πασῶν πας all; every ὧν ος who; what ἐξελέξαντο εκλεγω select; choose
6:2 וַ wa וְ and יִּרְא֤וּ yyirʔˈû ראה see בְנֵי־ vᵊnê- בֵּן son הָֽ hˈā הַ the אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) אֶת־ ʔeṯ- אֵת [object marker] בְּנֹ֣ות bᵊnˈôṯ בַּת daughter הָֽ hˈā הַ the אָדָ֔ם ʔāḏˈām אָדָם human, mankind כִּ֥י kˌî כִּי that טֹבֹ֖ת ṭōvˌōṯ טֹוב good הֵ֑נָּה hˈēnnā הֵנָּה they וַ wa וְ and יִּקְח֤וּ yyiqḥˈû לקח take לָהֶם֙ lāhˌem לְ to נָשִׁ֔ים nāšˈîm אִשָּׁה woman מִ mi מִן from כֹּ֖ל kkˌōl כֹּל whole אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בָּחָֽרוּ׃ bāḥˈārû בחר examine
6:2. videntes filii Dei filias eorum quod essent pulchrae acceperunt uxores sibi ex omnibus quas elegerantThe sons of God seeing the daughters of men, that they were fair, took themselves wives of all which they chose.
2. that the sons of God saw the daughters of men that they were fair; and they took them wives of all that they chose.
6:2. the sons of God, seeing that the daughters of men were beautiful, took to themselves wives from all whom they chose.
6:2. That the sons of God saw the daughters of men that they [were] fair; and they took them wives of all which they chose.
That the sons of God saw the daughters of men that they [were] fair; and they took them wives of all which they chose:

2: тогда сыны Божии увидели дочерей человеческих, что они красивы, и брали [их] себе в жены, какую кто избрал.
6:2
ἰδόντες οραω view; see
δὲ δε though; while
οἱ ο the
υἱοὶ υιος son
τοῦ ο the
θεοῦ θεος God
τὰς ο the
θυγατέρας θυγατηρ daughter
τῶν ο the
ἀνθρώπων ανθρωπος person; human
ὅτι οτι since; that
καλαί καλος fine; fair
εἰσιν ειμι be
ἔλαβον λαμβανω take; get
ἑαυτοῖς εαυτου of himself; his own
γυναῖκας γυνη woman; wife
ἀπὸ απο from; away
πασῶν πας all; every
ὧν ος who; what
ἐξελέξαντο εκλεγω select; choose
6:2
וַ wa וְ and
יִּרְא֤וּ yyirʔˈû ראה see
בְנֵי־ vᵊnê- בֵּן son
הָֽ hˈā הַ the
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֹ֣ות bᵊnˈôṯ בַּת daughter
הָֽ hˈā הַ the
אָדָ֔ם ʔāḏˈām אָדָם human, mankind
כִּ֥י kˌî כִּי that
טֹבֹ֖ת ṭōvˌōṯ טֹוב good
הֵ֑נָּה hˈēnnā הֵנָּה they
וַ wa וְ and
יִּקְח֤וּ yyiqḥˈû לקח take
לָהֶם֙ lāhˌem לְ to
נָשִׁ֔ים nāšˈîm אִשָּׁה woman
מִ mi מִן from
כֹּ֖ל kkˌōl כֹּל whole
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
בָּחָֽרוּ׃ bāḥˈārû בחר examine
6:2. videntes filii Dei filias eorum quod essent pulchrae acceperunt uxores sibi ex omnibus quas elegerant
The sons of God seeing the daughters of men, that they were fair, took themselves wives of all which they chose.
6:2. the sons of God, seeing that the daughters of men were beautiful, took to themselves wives from all whom they chose.
6:2. That the sons of God saw the daughters of men that they [were] fair; and they took them wives of all which they chose.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: «тогда сыны Божии увидели дочерей человеческих…» Это — одно из труднейших для толкования мест из Библии; главная трудность его заключается в определении того, кого здесь должно разуметь под «сынами Божиими». Одни, преимущественно иудейские раввины, основываясь на филологическом значении корня (Божий), видели здесь указание на сыновей вельмож и князей, вообще высших и знатных сословий, будто бы вступавших в брак с девицами низших общественных слоев. Отсюда, термин «сыны Божии» в араб. тексте переведено — filii illustrium, в таргуме Онкелоса — filii principium, у Симмаха — uioi twn donasteuontwn. Но это объяснение не выдерживает положительно никакой критики, будучи совершенно произвольным и не объясняющим дальнейших последствий указанного факта.

Большинство других иудейских и христианских толковников древности, вместе с рационалистами нового времени, под «сынами Божиими» разумеют Ангелов. Будучи обстоятельно развито в апокрифических книгах — Еноха и Юбилеев и в сочинениях Филона, это мнение в первые века христианской эры, пользовалось такой широкой известностью, что его разделяли даже многие из отцов и учителей Церкви (Иустин Философ, Ириней, Афинагор, Климент Александрийский, Тертуллиан, Амвросий и др.). Хотя и верно, что под термином «сынов Божиих» Священное Писание иногда, преимущественно в поэтических отделах, разумеет «Ангелов» (Иов 1:6; 2:1; 38:7: и др.), тем не менее, как самый контекст данного повествования и его положительно-исторический характер, так и филологическо-догматические требования не позволяют стать на сторону этого мнения.

Единственно правильным, счастливо избегающим недостатков двух вышеуказанных мнений и удовлетворяющим всем филологическим, текстуальным и историко-догматическим требованиям считаем мы третье мнение, по которому под «сынами Божьими» следует разуметь благочестивых «сифитов». На стороне его стоит большинство прославленных своими экзегетическими трудами отцов Церкви (Иоанн Златоуст, Ефрем Сирин, блаженный Феодорит, Кирилл Иерусалимский, Иероним, Августин и др.) и целый ряд современных ученых экзегетов (во главе с Кейлем).

Мнение это вполне оправдывается филологически, так как название «сынов Божиих» в Священном Писании обоих Заветов (Втор 14:1; Пс 72:15; Прем 16:26; Лк 3:38; Рим 8:19; Гал 3:26: и др.) нередко прилагается к благочестивым людям. Этому благоприятствует и контекст предыдущего повествования, в котором при исчислении потомства Сифа во главе его поставлено имя Бога, почему все сифиты представляются как бы Его детьми. Еще решительнее то же самое указывает заключительный стих 6: гл., где (ст. 26) говорится, что в дни Еноса сифиты начали торжественно призывать имя Господа и сами называться в честь Его «сынами Божиими». Наконец, за это же говорит и самый характер браков, заключенных между сынами Божиими и дочерьми человеческими: по смыслу употребленного здесь библейского выражения — это не были временные и противоестественные связи (каковые только и могли быть сношения Ангелов с женами), а обычные браки, правильные юридически, хотя и пагубные по своим моральным последствиям.

«увидели дочерей человеческих, что они красивы…» Если мы припомним, что при характеристике каинитянок физическая красота и чувственная прелесть стояла на первом плане (Ада, Цилла, Ноема), то станет ясно, что здесь бытописатель говорит именно о каинитянках. При таком понимании «сынов Божиих» и «дочерей человеческих» мы вполне выдерживаем и данное в тексте противопоставление их: как те, так и другие — представители одного и того же первобытного человечества; но, будучи сходны по природе, они противоположны по своему духовно-нравственному настроению: «сыны Божии» были выразителями всего доброго, возвышенного и хорошего; дочери человеческие, ведущие себя соблазнительно — олицетворение земных чувственных интересов. Со временем противоположность нравов исчезает — сыны Божии смешиваются с дочерьми человеческими, чем стирается грань между добром и злом и дается полный простор господству низших, чувственных интересов плоти в ущерб высшим интересам духа.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:2: the sons: Gen 4:26; Exo 4:22, Exo 4:23; Deu 14:1; Psa 82:6, Psa 82:7; Isa 63:16; Mal 2:11; Joh 8:41; Joh 8:42; Rom 9:7, Rom 9:8; Co2 6:18
saw: Pe2 2:14
that they: Gen 3:6, Gen 39:6, Gen 39:7; Sa2 11:2; Job 31:1; Jo1 2:16
and they: Gen 24:3, Gen 27:46; Exo 34:16; Deu 7:3, Deu 7:4; Jos 23:12, Jos 23:13; Ezr 9:1, Ezr 9:2, Ezr 9:12; Neh 13:24-27; Mal 2:15; Co1 7:39; Co2 6:14-16
Geneva 1599
6:2 That the (a) sons of God saw the daughters (b) of men that they [were] (c) fair; and they took them wives of all which they chose.
(a) The children of the godly who began to degenerate.
(b) Those that had wicked parents, as if from Cain.
(c) Having more respect for their beauty and worldly considerations than for their manners and godliness.
John Gill
6:2 That the sons of God saw the daughters of men, that they were fair,.... Or "good" (k), not in a moral but natural sense; goodly to look upon, of a beautiful aspect; and they looked upon, and only regarded their external beauty, and lusted after them: those "sons of God" were not angels either good or bad, as many have thought, since they are incorporeal beings, and cannot be affected with fleshly lusts, or marry and be given in marriage, or generate and be generated; nor the sons of judges, magistrates, and great personages, nor they themselves, as the Targums of Onkelos and Jonathan, and so Jarchi and Aben Ezra; but this could be no crime in them, to look upon and take in marriage such persons, though they were the daughters of the meaner sort; and supposing they acted a criminal part in looking at them, and lusting after them, and committing fornication with them, and even in marrying irreligious persons; yet this could only be a partial, not an universal corruption, as is after affirmed, though such examples must indeed have great influence upon the populace; but rather this is to be understood of the posterity of Seth, who from the times of Enos, when then began to be called by the name of the Lord, Gen 4:25 had the title of the sons of God, in distinction from the children of men; these claimed the privilege of divine adoption, and professed to be born of God, and partakers of his grace, and pretended to worship him according to his will, so far as revealed to them, and to fear and serve and glorify him. According to the Arabic writers (l), immediately after the death of Adam the family of Seth was separated from the family of Cain; Seth took his sons and their wives to a high mountain (Hermon), on the top of which Adam was buried, and Cain and all his sons lived in the valley beneath, where Abel was slain; and they on the mountain obtained a name for holiness and purity, and were so near the angels that they could hear their voices and join their hymns with them; and they, their wives and their children, went by the common name of the sons of God: and now these were adjured, by Seth and by succeeding patriarchs, by no means to go down from the mountain and join the Cainites; but notwithstanding in the times of Jared some did go down, it seems; See Gill on Gen 5:20 and after that others, and at this time it became general; and being taken with the beauty of the daughters of Cain and his posterity, they did as follows:
and they took them wives of all that they chose; not by force, as Aben Ezra and Ben Gersom interpret, for the Cainites being more numerous and powerful than they, it can hardly be thought that the one would attempt it, or the other suffer it; but they intermarried with them, which the Cainites might not be averse unto; they took to them wives as they fancied, which were pleasing to the flesh, without regard to their moral and civil character, and without the advice and consent of their parents, and without consulting God and his will in the matter; or they took women as they pleased, and were to their liking, and committed fornication, to which the Cainites were addicted; for they spent their time in singing and dancing, and in uncleanness, whereby the posterity of Seth or sons of God were allured to come down and join them, and commit fornication with them, as the Arabic writers (m) relate.
(k) Sept, "bonae" Cocceius. (l) Elmacinus, Patricides apud Hottinger. Smegma, l. 1. c. viii. p. 226, 227, 228. (m) Elmacinus, Patricides apud Hottinger. Smegma, l. 1. c. viii. p. 232, 235, 236, 242, 247.
John Wesley
6:2 The sons of God - Those who were called by the name of the Lord, and called upon that name, married the daughters of men - Those that were profane, and strangers to God. The posterity of Seth did not keep to themselves as they ought, but intermingled with the race of Cain: they took them wives of all that they chose - They chose only by the eye: They saw that they were fair - Which was all they looked at.
Robert Jamieson, A. R. Fausset and David Brown
6:2 WICKEDNESS OF THE WORLD. (Gen. 6:1-22)
the sons of God saw the daughters of men--By the former is meant the family of Seth, who were professedly religious; by the latter, the descendants of apostate Cain. Mixed marriages between parties of opposite principles and practice were necessarily sources of extensive corruption. The women, religious themselves, would as wives and mothers exert an influence fatal to the existence of religion in their household, and consequently the people of that later age sank to the lowest depravity.
6:36:3: Եւ ասէ Տէր Աստուած. Մի՛ մնասցէ ոգի իմ ՚ի մարդկա՛նդ յայդմիկ յաւիտեան. վասն լինելոյ դոցա մարմին։ Եւ եղիցին աւո՛ւրք դոցա ամք հարիւր քսան։
3 Տէր Աստուած ասաց. «Իմ ոգին յաւիտեան թող չմնայ այդ մարդկանց մէջ, որովհետեւ նրանք մարմնաւոր են: Նրանց կեանքի սահմանը թող լինի հարիւր քսան տարի»:
3 Եւ Տէրը ըսաւ. «Իմ հոգիս միշտ մարդու վրայ պիտի չմնայ. վասն զի անիկա մարմին է. բայց անոր օրերը հարիւր քսան տարի ըլլան»։
Եւ ասէ Տէր [91]Աստուած. Մի՛ մնասցէ ոգի իմ ի մարդկանդ յայդմիկ յաւիտեան, վասն լինելոյ դոցա մարմին. եւ եղիցին աւուրք դոցա ամք հարեւր քսան:

6:3: Եւ ասէ Տէր Աստուած. Մի՛ մնասցէ ոգի իմ ՚ի մարդկա՛նդ յայդմիկ յաւիտեան. վասն լինելոյ դոցա մարմին։ Եւ եղիցին աւո՛ւրք դոցա ամք հարիւր քսան։
3 Տէր Աստուած ասաց. «Իմ ոգին յաւիտեան թող չմնայ այդ մարդկանց մէջ, որովհետեւ նրանք մարմնաւոր են: Նրանց կեանքի սահմանը թող լինի հարիւր քսան տարի»:
3 Եւ Տէրը ըսաւ. «Իմ հոգիս միշտ մարդու վրայ պիտի չմնայ. վասն զի անիկա մարմին է. բայց անոր օրերը հարիւր քսան տարի ըլլան»։
zohrab-1805▾ eastern-1994▾ western am▾
6:33: И сказал Господь: не вечно Духу Моему быть пренебрегаемым человеками; потому что они плоть; пусть будут дни их сто двадцать лет.
6:3 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master ὁ ο the θεός θεος God οὐ ου not μὴ μη not καταμείνῃ καταμενω dwell τὸ ο the πνεῦμά πνευμα spirit; wind μου μου of me; mine ἐν εν in τοῖς ο the ἀνθρώποις ανθρωπος person; human τούτοις ουτος this; he εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever διὰ δια through; because of τὸ ο the εἶναι ειμι be αὐτοὺς αυτος he; him σάρκας σαρξ flesh ἔσονται ειμι be δὲ δε though; while αἱ ο the ἡμέραι ημερα day αὐτῶν αυτος he; him ἑκατὸν εκατον hundred εἴκοσι εικοσι twenty ἔτη ετος year
6:3 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH לֹֽא־ lˈō- לֹא not יָדֹ֨ון yāḏˌôn דון [uncertain] רוּחִ֤י rûḥˈî רוּחַ wind בָֽ vˈā בְּ in † הַ the אָדָם֙ ʔāḏˌām אָדָם human, mankind לְ lᵊ לְ to עֹלָ֔ם ʕōlˈām עֹולָם eternity בְּ bᵊ בְּ in שַׁ ša שַׁ [relative] גַּ֖ם ggˌam גַּם even ה֣וּא hˈû הוּא he בָשָׂ֑ר vāśˈār בָּשָׂר flesh וְ wᵊ וְ and הָי֣וּ hāyˈû היה be יָמָ֔יו yāmˈāʸw יֹום day מֵאָ֥ה mēʔˌā מֵאָה hundred וְ wᵊ וְ and עֶשְׂרִ֖ים ʕeśrˌîm עֶשְׂרִים twenty שָׁנָֽה׃ šānˈā שָׁנָה year
6:3. dixitque Deus non permanebit spiritus meus in homine in aeternum quia caro est eruntque dies illius centum viginti annorumAnd God said: My spirit shall not remain in man for ever, because he is flesh, and his days shall be a hundred and twenty years.
3. And the LORD said, My spirit shall not strive with man for ever, for that he also is flesh: yet shall his days be an hundred and twenty years.
6:3. And God said: “My spirit shall not remain in man forever, because he is flesh. And so his days shall be one hundred and twenty years.”
6:3. And the LORD said, My spirit shall not always strive with man, for that he also [is] flesh: yet his days shall be an hundred and twenty years.
And the LORD said, My spirit shall not always strive with man, for that he also [is] flesh: yet his days shall be an hundred and twenty years:

3: И сказал Господь: не вечно Духу Моему быть пренебрегаемым человеками; потому что они плоть; пусть будут дни их сто двадцать лет.
6:3
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
ο the
θεός θεος God
οὐ ου not
μὴ μη not
καταμείνῃ καταμενω dwell
τὸ ο the
πνεῦμά πνευμα spirit; wind
μου μου of me; mine
ἐν εν in
τοῖς ο the
ἀνθρώποις ανθρωπος person; human
τούτοις ουτος this; he
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
διὰ δια through; because of
τὸ ο the
εἶναι ειμι be
αὐτοὺς αυτος he; him
σάρκας σαρξ flesh
ἔσονται ειμι be
δὲ δε though; while
αἱ ο the
ἡμέραι ημερα day
αὐτῶν αυτος he; him
ἑκατὸν εκατον hundred
εἴκοσι εικοσι twenty
ἔτη ετος year
6:3
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
לֹֽא־ lˈō- לֹא not
יָדֹ֨ון yāḏˌôn דון [uncertain]
רוּחִ֤י rûḥˈî רוּחַ wind
בָֽ vˈā בְּ in
הַ the
אָדָם֙ ʔāḏˌām אָדָם human, mankind
לְ lᵊ לְ to
עֹלָ֔ם ʕōlˈām עֹולָם eternity
בְּ bᵊ בְּ in
שַׁ ša שַׁ [relative]
גַּ֖ם ggˌam גַּם even
ה֣וּא hˈû הוּא he
בָשָׂ֑ר vāśˈār בָּשָׂר flesh
וְ wᵊ וְ and
הָי֣וּ hāyˈû היה be
יָמָ֔יו yāmˈāʸw יֹום day
מֵאָ֥ה mēʔˌā מֵאָה hundred
וְ wᵊ וְ and
עֶשְׂרִ֖ים ʕeśrˌîm עֶשְׂרִים twenty
שָׁנָֽה׃ šānˈā שָׁנָה year
6:3. dixitque Deus non permanebit spiritus meus in homine in aeternum quia caro est eruntque dies illius centum viginti annorum
And God said: My spirit shall not remain in man for ever, because he is flesh, and his days shall be a hundred and twenty years.
6:3. And God said: “My spirit shall not remain in man forever, because he is flesh. And so his days shall be one hundred and twenty years.”
6:3. And the LORD said, My spirit shall not always strive with man, for that he also [is] flesh: yet his days shall be an hundred and twenty years.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: «не вечно Духу Моему быть пренебрегаемыми человеками (сими)…» Очевидно, тут идет продолжение предыдущего повествования: там указывался самый факт, здесь дается соответствующая ему оценка; и если здесь действующие лица ясно названы людьми, то они же (а не Ангелы) разумелись и выше. В частности, слова библейского текста: «Духу Моему» и заключают в себе указание или на внутреннюю, духовную сущность человеческой природы (с глухой ссылкой на историю творения человека, 2:6), или же, что еще вероятнее, — на Святого Духа, как зиждительный принцип всякой вообще (Быт 1:2) и религиозно-этической жизни по преимуществу. Пренебрежение к Нему есть именно та хула на Духа Святого, которая, по словам Спасителя, составляет один из самых тяжелых смертельных грехов (Мк 3:29), поскольку он характеризует собой такую степень греховного ожесточения человека, с которой становится психологически невозможным уже никакое исправление.

«потому что они плоть…» Вот та причина, в силу которой люди пренебрегли божественным Духом и заслужили наказание. Первое слово этой фразы м. Филарет более точно переводит: «в заблуждении своем», — очевидно, библейский автор этим снова указывал на нечестивое сношение сифитов с каинитами. Так как вступая в подобные браки, люди свидетельствовали об упадке у них высших, духовных интересов и о господстве низших, плотских, то и сами они как бы превращались в ту грубую плоть, которая на языке Священного Писания служит синонимом всего низменного, материального и греховного.

«пусть будут дни их сто двадцать лет…» Этих слов нельзя понимать в смысле сокращения человеческой жизни до пределов ста двадцати лет (как понимал И. Флавий, Древности 1, 3, 2), так как достоверно известно, что еще долгое время и после потопа человечество жило больше 120: лет, достигая иногда до 500, а следует в них видеть срок, назначенный Богом для покаяния и исправления людей, в течение которого праведный Ной пророчествовал о потопе и делал соответствующие к нему приготовления (1: Пет 3:20).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
3 And the LORD said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be a hundred and twenty years.
This comes in here as a token of God's displeasure at those who married strange wives; he threatens to withdraw from them his Spirit, whom they had grieved by such marriages, contrary to their convictions: fleshly lusts are often punished with spiritual judgments, the sorest of all judgments. Or as another occasion of the great wickedness of the old world; the Spirit of the Lord, being provoked by their resistance of his motions, ceased to strive with them, and then all religion was soon lost among them. This he warns them of before, that they might not further vex his Holy Spirit, but by their prayers might stay him with them. Observe in this verse,
I. God's resolution not always to strive with man by his Spirit. The Spirit then strove by Noah's preaching (1 Pet. iii. 19, 20) and by inward checks, but it was in vain with the most of men; therefore, says God, He shall not always strive. Note, 1. The blessed Spirit strives with sinners, by the convictions and admonitions of conscience, to turn them from sin to God. 2. If the Spirit be resisted, quenched, and striven against, though he strive long, he will not strive always, Hos. iv. 17. 3. Those are ripening apace for ruin whom the Spirit of grace has left off striving with.
II. The reason of this resolution: For that he also is flesh, that is, incurably corrupt, and carnal, and sensual, so that it is labour lost to strive with him. Can the Ethiopian change his skin? He also, that is, All, one as well as another, they have all sunk into the mire of flesh. Note, 1. It is the corrupt nature, and the inclination of the soul towards the flesh, that oppose the Spirit's strivings and render them ineffectual. 2. When a sinner has long adhered to that interest, and sided with the flesh against the Spirit, the Spirit justly withdraws his agency, and strives no more. None lose the Spirit's strivings but those that have first forfeited them.
III. A reprieve granted, notwithstanding: Yet his days shall be one hundred and twenty years; so long I will defer the judgment they deserve, and give them space to prevent it by their repentance and reformation. Justice said, Cut them down; but mercy interceded, Lord, let them alone this year also; and so far mercy prevailed, that a reprieve was obtained for six-score years. Note, The time of God's patience and forbearance towards provoking sinners is sometimes long, but always limited: reprieves are not pardons; though God bear a great while, he will not bear always.
Adam Clarke: Commentary on the Bible - 1831
6:3: My spirit shall not always strive - It is only by the influence of the Spirit of God that the carnal mind can be subdued and destroyed; but those who wilfully resist and grieve that Spirit must be ultimately left to the hardness and blindness of their own hearts, if they do not repent and turn to God. God delights in mercy, and therefore a gracious warning is given. Even at this time the earth was ripe for destruction; but God promised them one hundred and twenty years' respite: if they repented in that interim, well; if not, they should be destroyed by a flood. See the note on Gen 6:5
Albert Barnes: Notes on the Bible - 1834
6:3
My Spirit - , in contradistinction to the spirit of disobedience which, by the fall, obtained entrance into the soul of man. "Shall not strive with man foRev_er." To strive דון dı̂ yn is to keep down, rule, judge, or strive with a man by moral force. From this passage we learn that the Lord by his Spirit strives with man up to a certain point. In this little negative sentence streams out the bright light of God's free and tender mercy to the apostate race of man. He sends his Spirit to irradiate the darkened mind, to expostulate with the conscience, to prompt and strengthen holy resolve, and to bring back the heart, the confidence, the affection to God. He effects the blessed result of repentance toward God in some, who are thus proved to be born of God. But it is a solemn thought that with others he will not strive perpetually. There is a certain point beyond which he will not go, for sufficient reasons known fully to himself, partly to us. Two of these we are to notice for our instruction: First, he will not touch the free agency of his rational creatures. He can put no force on the volitions of men. An involuntary or compulsory faith, hope, love, obedience, is a contradiction in terms; and anything that could bear the name can have no moral validity whatsoever. Secondly, after giving ample warning, instruction, and invitation, he will, as a just judgment on the unbelieving and the impenitent, withdraw his Spirit and let them alone. The antediluvian world was fast approaching to this point of final perversity and abandonment.
Inasmuch as he is also flesh - , in contradistinction to spirit, the breath of life which the Almighty breathed Into his nostrils. These two parts of man's complex being were originally in true and happy adjustment, the corporeal being the fit organ and complement of the spiritual as it is in him. But now by the fall the flesh has gained the upper hand, and the spirit is in the bondage of corruption. The fact that he is flesh also as well as spirit, has therefore come out into sad prominence. The doctrine of the carnal mind in the Epistle to the Romans Rom. 8 is merely the outgrowth of the thought expressed in this passage.
His days shall be an hundred and twenty years. - "His days" are the days of man, not the individual, but the race, with whom the Lord still strives. Hence, they refer to the duration, not of the life of an individual, but of the existence of the race. From this we learn that the narrative here Rev_erts to a point of time before the birth of Shem, Ham, and Japheth, recorded in the close of the preceding passage as there were only a hundred years from their birth to the deluge. This is according to the now well-known method of Scripture, when it has two lines of events to carry on. The former narrative refers to the godly portion of mankind; this to the ungodly remnant.
Not foRev_er will the Lord strive with man; but his longsuffering will still continue for one hundred and twenty years. Meanwhile he does not leave himself or his clemency without a witness. He sent Noah with the message of warning, who preached by his voice, by his walking with God, and also by his long labor and perseverance in the building of the ark. The doomed race, however, filled up the measure of their iniquity, and when the set number of years was accomplished, the overwhelming flood came.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:3: My: Num 11:17; Neh 9:30; Isa 5:4, Isa 63:10; Jer 11:7, Jer 11:11; Act 7:51; Gal 5:16, Gal 5:17; Th1 5:19; Pe1 3:18-20; Jde 1:14, Jde 1:15
is: Psa 78:39; Joh 3:6; Rom 8:1-13; Gal 5:16-24; Pe1 3:20
Geneva 1599
6:3 And the LORD said, My spirit shall not always (d) strive with man, for that he also [is] flesh: yet his days shall be an (e) hundred and twenty years.
(d) Because man could not by won by God's leniency and patience by which he tried to win him, he would no longer withhold his vengeance.
(e) Which time span God gave man to repent before he would destroy the earth, (1Pet 3:20).
John Gill
6:3 And the Lord said,.... Not to Noah, as in Gen 6:13 for, as yet, he is not taken notice of, or any discourse addressed to him; but rather to or within himself, he said what follows, or thus concluded, and resolved on in his own mind:
my Spirit shall not always strive with man; meaning either the soul of man, called the Spirit of God, Job 27:3 because of his creation, and is what he breathes and puts into men, and therefore is styled the Father of spirits; and which is in man, as some in Aben Ezra observe to be the sense the word used, as a sword in the scabbard; and so the meaning is, it shall not always abide there, but be unsheathed and drawn out; man shall not live always, since he is corrupt, and given to carnal lusts: or else, as Jarchi thinks, God himself is meant, and that the sense is, my Spirit shall not always contend within myself; or there shall not always be contention within me concerning man, whether I shall destroy him, or have mercy on him; I am at a point to punish him, since he is wholly carnal: or rather this is to be understood of the Holy Spirit of God, as the Targum of Jonathan, which agrees with 1Pet 3:18 and to be thus interpreted; that the Spirit of God, which had been litigating and reasoning the point, as men do in a court of judicature, as the word signifies, with these men in the court, and at the bar of their own consciences, by one providence or by one minister or another, particularly by Noah, a preacher of righteousness, in vain, and to no purpose; therefore, he determines to proceed no longer in this way, but pass and execute the sentence of condemnation on them:
for that he also is flesh; not only carnal and corrupt, but sadly corrupted, and wholly given up to and immersed in sensual lusts and carnal pleasures, so as not to be restrained nor reformed; even the posterity of Seth, professors of religion also, as well as the profane world and posterity of Cain:
yet his days shall be an hundred and twenty years: meaning not the term of man's life, reduced to this from the length of time he lived before the flood; but this designs the space that God would give for repentance, before he proceeded to execute his vengeance on him; this is that "longsuffering of God" the apostle speaks of in the afore mentioned place, "that waited in the days of Noah, while the ark was preparing"; and so both the Targums of Onkelos and Jonathan interpret it of a space of an hundred and twenty years given them to repent: now whereas it was but an hundred years from the birth of Japheth to the flood, some think the space was shortened twenty years, because of their impenitence; but it is more probable what Jarchi observes, that this decree was made and given out twenty years before his birth, though here related, by a figure called "hysteron proteron", frequent in the Scriptures.
John Wesley
6:3 My spirit shall not always strive with man - The spirit then strove by Noah's preaching, 1Pet 3:19, and by inward checks, but 'twas in vain with the most of men; therefore saith God, he shall not always strive, for that he also is flesh - Incurably corrupt and sensual, so that 'tis labour lost to strive with him. He also, that is, all, one as well as another; they are all sunk into the mire of flesh. Yet his days shall be an hundred and twenty years - So long will I defer the judgment they deserve, and give them space to prevent it by their repentance and reformation. Justice said, cut them down; but mercy interceded, Lord, let them alone this year also; and so far mercy prevailed, that a reprieve was obtained for six score years.
Robert Jamieson, A. R. Fausset and David Brown
6:3 flesh--utterly, hopelessly debased.
And the Lord said, My spirit shall not always strive--Christ, as God, had by His Spirit inspiring Enoch, Noah, and perhaps other prophets (1Pet 3:20; 2Pet 2:5; Jude 1:14), preached repentance to the antediluvians; but they were incorrigible.
yet his days shall be an hundred and twenty years--It is probable that the corruption of the world, which had now reached its height, had been long and gradually increasing, and this idea receives support from the long respite granted.
6:46:4: Եւ սկա՛յք էին ՚ի վերայ երկրի յաւո՛ւրսն յայնոսիկ։ Եւ յետ այնորիկ իբրեւ մտանէին որդիքն Աստուծոյ առ դստերսն մարդկան, եւ ծնա՛ն իւրեանց որդիս. նոքա էին սկայքն որ յաւիտենից ա՛րք անուանիք[43]։ [43] Ոսկան. Հսկայք էին ՚ի վերայ եր՛՛։
4 Այդ օրերին հսկաներ էին ապրում երկրի վրայ: Երբ Աստծու որդիները մարդկանց դուստրերի հետ պառկեցին, իրենց համար որդիներ ծնեցին: Նրանք այն հսկաներն էին, որոնք հնուց ի վեր անուանի մարդիկ էին:
4 Այն օրերը երկրի մէջ հսկաներ կային։ Անկէ ետքն ալ երբ Աստուծոյ որդիները մարդոց աղջիկներուն կը մտնէին, որոնք անոնց զաւակներ կը ծնանէին, ասոնք հինէն ի վեր զօրաւոր ու անուանի մարդիկ էին։
Եւ սկայք էին ի վերայ երկրի յաւուրսն յայնոսիկ. եւ յետ այնորիկ իբրեւ մտանէին որդիքն Աստուծոյ առ դստերսն մարդկան, եւ ծնան [92]իւրեանց որդիս. նոքա էին սկայքն որ յաւիտենից արք անուանիք:

6:4: Եւ սկա՛յք էին ՚ի վերայ երկրի յաւո՛ւրսն յայնոսիկ։ Եւ յետ այնորիկ իբրեւ մտանէին որդիքն Աստուծոյ առ դստերսն մարդկան, եւ ծնա՛ն իւրեանց որդիս. նոքա էին սկայքն որ յաւիտենից ա՛րք անուանիք[43]։
[43] Ոսկան. Հսկայք էին ՚ի վերայ եր՛՛։
4 Այդ օրերին հսկաներ էին ապրում երկրի վրայ: Երբ Աստծու որդիները մարդկանց դուստրերի հետ պառկեցին, իրենց համար որդիներ ծնեցին: Նրանք այն հսկաներն էին, որոնք հնուց ի վեր անուանի մարդիկ էին:
4 Այն օրերը երկրի մէջ հսկաներ կային։ Անկէ ետքն ալ երբ Աստուծոյ որդիները մարդոց աղջիկներուն կը մտնէին, որոնք անոնց զաւակներ կը ծնանէին, ասոնք հինէն ի վեր զօրաւոր ու անուանի մարդիկ էին։
zohrab-1805▾ eastern-1994▾ western am▾
6:44: В то время были на земле исполины, особенно же с того времени, как сыны Божии стали входить к дочерям человеческим, и они стали рождать им: это сильные, издревле славные люди.
6:4 οἱ ο the δὲ δε though; while γίγαντες γιγας be ἐπὶ επι in; on τῆς ο the γῆς γη earth; land ἐν εν in ταῖς ο the ἡμέραις ημερα day ἐκείναις εκεινος that καὶ και and; even μετ᾿ μετα with; amid ἐκεῖνο εκεινος that ὡς ως.1 as; how ἂν αν perhaps; ever εἰσεπορεύοντο εισπορευομαι intrude; travel into οἱ ο the υἱοὶ υιος son τοῦ ο the θεοῦ θεος God πρὸς προς to; toward τὰς ο the θυγατέρας θυγατηρ daughter τῶν ο the ἀνθρώπων ανθρωπος person; human καὶ και and; even ἐγεννῶσαν γενναω father; born ἑαυτοῖς εαυτου of himself; his own ἐκεῖνοι εκεινος that ἦσαν ειμι be οἱ ο the γίγαντες γιγας the ἀπ᾿ απο from; away αἰῶνος αιων age; -ever οἱ ο the ἄνθρωποι ανθρωπος person; human οἱ ο the ὀνομαστοί ονομαστος notable
6:4 הַ ha הַ the נְּפִלִ֞ים nnᵊfilˈîm נְפִילִים giants הָי֣וּ hāyˈû היה be בָ vā בְּ in † הַ the אָרֶץ֮ ʔāreṣ אֶרֶץ earth בַּ ba בְּ in † הַ the יָּמִ֣ים yyāmˈîm יֹום day הָ hā הַ the הֵם֒ hˌēm הֵם they וְ wᵊ וְ and גַ֣ם ḡˈam גַּם even אַֽחֲרֵי־ ʔˈaḥᵃrê- אַחַר after כֵ֗ן ḵˈēn כֵּן thus אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יָבֹ֜אוּ yāvˈōʔû בוא come בְּנֵ֤י bᵊnˈê בֵּן son הָֽ hˈā הַ the אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) אֶל־ ʔel- אֶל to בְּנֹ֣ות bᵊnˈôṯ בַּת daughter הָֽ hˈā הַ the אָדָ֔ם ʔāḏˈām אָדָם human, mankind וְ wᵊ וְ and יָלְד֖וּ yālᵊḏˌû ילד bear לָהֶ֑ם lāhˈem לְ to הֵ֧מָּה hˈēmmā הֵמָּה they הַ ha הַ the גִּבֹּרִ֛ים ggibbōrˈîm גִּבֹּור vigorous אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] מֵ mē מִן from עֹולָ֖ם ʕôlˌām עֹולָם eternity אַנְשֵׁ֥י ʔanšˌê אִישׁ man הַ ha הַ the שֵּֽׁם׃ פ ššˈēm . f שֵׁם name
6:4. gigantes autem erant super terram in diebus illis postquam enim ingressi sunt filii Dei ad filias hominum illaeque genuerunt isti sunt potentes a saeculo viri famosiNow giants were upon the earth in those days. For after the sons of God went in to the daughters of men and they brought forth children, these are the mighty men of old, men of renown.
4. The Nephilim were in the earth in those days, and also after that, when the sons of God came in unto the daughters of men, and they bare children to them: the same were the mighty men which were of old, the men of renown.
6:4. Now giants were upon the earth in those days. For after the sons of God went in to the daughters of men, and they conceived, these became the powerful ones of ancient times, men of renown.
6:4. There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare [children] to them, the same [became] mighty men which [were] of old, men of renown.
There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare [children] to them, the same [became] mighty men which [were] of old, men of renown:

4: В то время были на земле исполины, особенно же с того времени, как сыны Божии стали входить к дочерям человеческим, и они стали рождать им: это сильные, издревле славные люди.
6:4
οἱ ο the
δὲ δε though; while
γίγαντες γιγας be
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
ἐν εν in
ταῖς ο the
ἡμέραις ημερα day
ἐκείναις εκεινος that
καὶ και and; even
μετ᾿ μετα with; amid
ἐκεῖνο εκεινος that
ὡς ως.1 as; how
ἂν αν perhaps; ever
εἰσεπορεύοντο εισπορευομαι intrude; travel into
οἱ ο the
υἱοὶ υιος son
τοῦ ο the
θεοῦ θεος God
πρὸς προς to; toward
τὰς ο the
θυγατέρας θυγατηρ daughter
τῶν ο the
ἀνθρώπων ανθρωπος person; human
καὶ και and; even
ἐγεννῶσαν γενναω father; born
ἑαυτοῖς εαυτου of himself; his own
ἐκεῖνοι εκεινος that
ἦσαν ειμι be
οἱ ο the
γίγαντες γιγας the
ἀπ᾿ απο from; away
αἰῶνος αιων age; -ever
οἱ ο the
ἄνθρωποι ανθρωπος person; human
οἱ ο the
ὀνομαστοί ονομαστος notable
6:4
הַ ha הַ the
נְּפִלִ֞ים nnᵊfilˈîm נְפִילִים giants
הָי֣וּ hāyˈû היה be
בָ בְּ in
הַ the
אָרֶץ֮ ʔāreṣ אֶרֶץ earth
בַּ ba בְּ in
הַ the
יָּמִ֣ים yyāmˈîm יֹום day
הָ הַ the
הֵם֒ hˌēm הֵם they
וְ wᵊ וְ and
גַ֣ם ḡˈam גַּם even
אַֽחֲרֵי־ ʔˈaḥᵃrê- אַחַר after
כֵ֗ן ḵˈēn כֵּן thus
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יָבֹ֜אוּ yāvˈōʔû בוא come
בְּנֵ֤י bᵊnˈê בֵּן son
הָֽ hˈā הַ the
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
אֶל־ ʔel- אֶל to
בְּנֹ֣ות bᵊnˈôṯ בַּת daughter
הָֽ hˈā הַ the
אָדָ֔ם ʔāḏˈām אָדָם human, mankind
וְ wᵊ וְ and
יָלְד֖וּ yālᵊḏˌû ילד bear
לָהֶ֑ם lāhˈem לְ to
הֵ֧מָּה hˈēmmā הֵמָּה they
הַ ha הַ the
גִּבֹּרִ֛ים ggibbōrˈîm גִּבֹּור vigorous
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
מֵ מִן from
עֹולָ֖ם ʕôlˌām עֹולָם eternity
אַנְשֵׁ֥י ʔanšˌê אִישׁ man
הַ ha הַ the
שֵּֽׁם׃ פ ššˈēm . f שֵׁם name
6:4. gigantes autem erant super terram in diebus illis postquam enim ingressi sunt filii Dei ad filias hominum illaeque genuerunt isti sunt potentes a saeculo viri famosi
Now giants were upon the earth in those days. For after the sons of God went in to the daughters of men and they brought forth children, these are the mighty men of old, men of renown.
6:4. Now giants were upon the earth in those days. For after the sons of God went in to the daughters of men, and they conceived, these became the powerful ones of ancient times, men of renown.
6:4. There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare [children] to them, the same [became] mighty men which [were] of old, men of renown.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: «В то время были на земле исполины…» Предпотопное человечество именуется «исполинами», в подлинном nephilim — «нефилим». Хотя, действительно, в Писании этот термин иногда и служит обозначением великанов или гигантов (Чис 13:33–34), но основное значение этого корня «разрушать, ниспровергать», а в форме ниф — «заставить падать, соблазнять, развращать». Поэтому в этих первобытных «нефилим» можно видеть людей, не только отличавшихся необыкновенной физической силой и ростом, но и лиц, сознательно попиравших правду и угнетавших слабых. Существовали подобные личности среди каинитов и раньше, вероятно, с эпохи Тувалкаина, изобретшего оружие, и Ламеха, воспевшего ему победный гимн; со времени же смешения сифитов с каинитянами эти «нефилимы» особенно размножились вследствие всеобщего развращения и падения всех нравственных устоев.

«это были сильные, издревле славные люди…» Здесь идет речь уже о плодах смешанных браков, которые в отличие от «нефилим» в еврейском тексте названы «гибборим» (сильные). Последнее имя по библейскому словоупотреблению означает выдающуюся личность (2: Цар 17:10; Дан 11:3), отборного воина, человека, превосходящего других своей силой (3: Цар 11:28). Отсюда очевидно, что потомки смешанных родов (сифитов с каинитами) превосходили своих прототипов, как по физическим, так и безнравственным свойствам. Называя этих «гибборим» издревле «славными людьми», бытописатель, вероятно, имел здесь в виду тот факт, что они, под именем «героев древности» получили мировую известность в универсальных традициях человечества (Вар 3:26–28).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
4 There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown. 5 And GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.
We have here a further account of the corruption of the old world. When the sons of God had matched with the daughters of men, though it was very displeasing to God, yet he did not immediately cut them off, but waited to see what would be the issue of these marriages, and which side the children would take after; and it proved (as usually it does), that they took after the worst side. Here is,
I. The temptation they were under to oppress and do violence. They were giants, and they were men of renown; they became too hard for all about them, and carried all before them, 1. With their great bulk, as the sons of Anak, Num. xiii. 33. 2. With their great name, as the king of Assyria, Isa. xxxvii. 11. These made them the terror of the mighty in the land of the living; and, thus armed, they daringly insulted the rights of all their neighbours and trampled upon all that is just and sacred. Note, Those that have so much power over others as to be able to oppress them have seldom so much power over themselves as not to oppress; great might is a very great snare to many. This degenerate race slighted the honour their ancestors had obtained by virtue and religion, and made themselves a great name by that which was the perpetual ruin of their good name.
II. The charge exhibited and proved against them, v. 5. The evidence produced was incontestable. God saw it, and that was instead of a thousand witnesses. God sees all the wickedness that is among the children of men; it cannot be concealed from him now, and, if it be not repented of, it shall not be concealed by him shortly. Now what did God take notice of? 1. He observed that the streams of sin that flowed along in men's lives, and the breadth and depth of those streams: He saw that the wickedness of man was great in the earth. Observe the connection of this with what goes before: the oppressors were mighty men and men of renown; and, then, God saw that the wickedness of man was great. Note, The wickedness of a people is great indeed when the most notorious sinners are men of renown among them. Things are bad when bad men are not only honoured notwithstanding their wickedness, but honoured for their wickedness, and the vilest men exalted. Wickedness is then great when great men are wicked. Their wickedness was great, that is, abundance of sin was committed in all places, by all sorts of people; and such sin as was in its own nature most gross, and heinous, and provoking; it was committed daringly, and with a defiance of heaven, nor was any care taken by those that had power in their hands to restrain and punish it. This God saw. Note, All the sins of sinners are known to God the Judge. Those that are most conversant in the world, though they see much wickedness in it, yet they see but little of that which is; but God sees all, and judges aright concerning it, how great it is, nor can he be deceived in his judgment. 2. He observed the fountain of sin that was in men's hearts. Any one might see that the wickedness of man was great, for they declared their sin as Sodom; but God's eye went further: He saw that every imagination of the thoughts of his heart was only evil continually--a sad sight, and very offensive to God's holy eye! This was the bitter root, the corrupt spring: all the violence and oppression, all the luxury and wantonness, that were in the world, proceeded from the corruption of nature; lust conceived them, Jam. i. 15. See Matt. xv. 19. (1.) The heart was naught; it was deceitful and desperately wicked. The principles were corrupt, and the habits and dispositions evil. (2.) The thoughts of the heart were so. Thought is sometimes taken for the settled judgment or opinion, and this was bribed, and biased, and misled; sometimes it signifies the workings of the fancy, and these were always either vain or vile, either weaving the spider's web or hatching the cockatrice's egg. (3.) The imagination of the thoughts of the heart was so, that is, their designs and devices were wicked. They did not do evil through mere carelessness, as those that walk at all adventures, not heeding what they do; but they did evil deliberately and designedly, contriving how to do mischief. It was bad indeed; for it was only evil, continually evil, and every imagination was so. There was no good to be found among them, no, not at any time: the stream of sin was full, and strong, and constant; and God saw it; see Ps. xiv. 1-3.
Adam Clarke: Commentary on the Bible - 1831
6:4: There were giants in the earth - נפלים nephilim, from נפל naphal, "he fell." Those who had apostatized or fallen from the true religion. The Septuagint translate the original word by γιγαντες, which literally signifies earth-born, and which we, following them, term giants, without having any reference to the meaning of the word, which we generally conceive to signify persons of enormous stature. But the word when properly understood makes a very just distinction between the sons of men and the sons of God; those were the nephilim, the fallen earth-born men, with the animal and devilish mind. These were the sons of God, who were born from above; children of the kingdom, because children of God. Hence we may suppose originated the different appellatives given to sinners and saints; the former were termed γιγαντες, earth-born, and the latter, ἁγιοι, i.e. saints, persons not of the earth, or separated from the earth.
The same became mighty men - men of renown - גברים gibborim, which we render mighty men, signifies properly conquerors, heroes, from גבר gabar, "he prevailed, was victorious." and אנשי השם anshey hashshem, "men of the name," ανθρωποι ονομαστοι, Septuagint; the same as we render men of renown, renominati, twice named, as the word implies, having one name which they derived from their fathers, and another which they acquired by their daring exploits and enterprises.
It may be necessary to remark here that our translators have rendered seven different Hebrew words by the one term giants, viz., nephilim, gibborim, enachim, rephaim, emim, and zamzummim; by which appellatives are probably meant in general persons of great knowledge, piety, courage, wickedness, etc., and not men of enormous stature, as is generally conjectured.
Albert Barnes: Notes on the Bible - 1834
6:4
Two classes of men, with strong hand and strong will, are here described. "The giants," the well-known men of great stature, physical force, and violent will, who were enabled by these qualities to claim and secure the supremacy over their fellow-men. "Had been in the land in those days." In the days when those intermarriages were beginning to take place, the warriors were asserting the claim of might. Violence and rapine were becoming rampant in the land. "And after that." The progeny of the mixed marriages were the second and subsequent class of leading men. "The sons of God" are here contradistinguished from the "nephilim, or giants," who appear therefore to have belonged to the Cainites. The offspring of these unhallowed unions were the heroes, the gallants, the mighty men, the men of renown. They were probably more refined in manners and exalted in thought than their predecessors of pure Cainite descent. "Men of name," whose names are often in men's mouths, because they either deserved or required to be named frequently on account of their influential or representative character. Being distinguished from the common herd by prominent qualities or memorable exploits, they were also frequently marked out by a special name or surname, derived from such trait of character or deed of notoriety. "Of old" (מעולם mē'ô lā m). This has been sometimes explained "of the world," in the sense of αἰών aiō n; but the meaning is too late for the present passage. The phrase uniformly means "of old," covering a more or less extensive length of time. This note of time implies a writer probably after the deluge, who could speak of antediluvian affairs, as happening of old.
It is remarkable that we have no hint of any kind of government in the antediluvian world. It is open to us to suppose that the patriarchal polity would make its appearance, as it is an order based upon natural relations. But it is possible that God himself, being still present and manifest, was recognized as the governor. To him offerings were brought, and he deals with Cain on his first and second transgression. In that case the lawless violence of the strong and willful is to be regarded as rebellion, not only against the patriarchal rule, but the divine supremacy. A notice of civil law and government would not of course affect the authority of the book. But the absence of such notice is in favor of its divine origin. It is obvious that higher things than these have the attention of the sacred writer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:4: giants: Num 13:33; Deu 2:20, Deu 2:21, Deu 3:11; Sa1 17:4; Sa2 21:15-22
after: Gen 6:3
men of: Gen 11:4; Num 16:2
Geneva 1599
6:4 There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare [children] to them, the same [became] mighty men which [were] of old, men of (f) renown.
(f) Who usurped authority over others, and degenerated from that simplicity, in which their father's lived.
John Gill
6:4 There were giants in the earth in those days,.... That is, in the days before the sons of God took the daughters of men for wives, in such a general manner as before declared, or before the declension and apostasy became so universal; even in the times of Jared, as the Arabic writers (n) understand it, who say that these giants were begotten on the daughters of Cain by the children of Seth, who went down from the mountain to them in the days of Jared, see Gen 5:20 the word "Nephilim" comes from a word which signifies to fall; and these might be so called, either because they made their fear to fall upon men, or men, through fear, to fall before them, because of their height and strength; or rather because they fell and rushed on men with great violence, and oppressed them in a cruel and tyrannical manner; or, as some think, because they fell off and were apostates from the true religion, which is much better than to understand them of apostate angels, whom the Targum of Jonathan mentions by name, and calls them Schanchazai and Uziel, who fell from heaven, and were in the earth in those days:
and also after that, which shows that the preceding clause respects giants in former times:
when the sons of God came in unto the daughters of men, came into their houses and chambers, and lay with them:
and they bare children unto them, or giants unto them, as may be supplied from the former clause; for the sense is, as there were giants before this general defection, so there were at this time, when there was a mixture of the Cainites and Sethites; which were the offspring of the sons of God, or posterity of Seth, mixing with the daughters of men, or the posterity of Cain; for this is not to be understood after the flood, as Aben Ezra, Ben Melech; and so they are described in the following words:
the same became mighty men; for tallness and strength, for power and dominion, for tyranny and oppression:
which were of old: like those that were of old before; or who in after times were spoken of, as in the days of old:
men of renown, or "of name" (o); whose names were often made mention of, both for their size and for their wickedness; they were much talked of, and extolled for their exploits, and even wicked ones: they were famous men, or rather infamous; for some men get a name in the world, not for their goodness, but for their greatness, and sometimes for their great wickedness; which sense is countenanced by what follows: that there were giants in these early times is confirmed by the testimony of many Heathen writers; such were the Titans that made war against Saturn, begotten by Ouranus, who were not only of bulky bodies, but of invincible strength, as Apollodorus (p) relates, and Berosus (q) speaks of a city about Lebanon, called Enos, which was a city of giants, who were men of vast bodies, and of great strength, inventors of arms and music, were cannibals, and exceedingly debauched.
(n) Elmacinus & Patricides apud Hottinger, p. 235, 236. (o) "viri nominis", Montanus. (p) De Origine Deorum, l. 1. p. 14. (q) Antiqu. l. 1. fol. 5. 2. vid. Horat. Carmin, l. 2. Ode. 19. Ovid Metamorph. l. 1. Fab. 1.
John Wesley
6:4 There were giants, and men of renown - They carried all before them, 1. With their great bulk, as the sons of Anak, Num 13:33, and, 2. With their great name, as the king of Assyria, Is 37:11. Thus armed, they daringly insulted the rights of all their neighbours, and trampled upon all that is just and sacred.
Robert Jamieson, A. R. Fausset and David Brown
6:4 giants--The term in Hebrew implies not so much the idea of great stature as of reckless ferocity, impious and daring characters, who spread devastation and carnage far and wide.
6:56:5: Եւ իբրեւ ետես Տէր Աստուած եթէ բազմացան չարիք մարդկան ՚ի վերայ երկրի. եւ ամենայն ոք խորհէր ՚ի սրտի իւրում խնամո՛վ ՚ի չարիս զամենայն աւուրս։
5 Երբ Տէր Աստուած տեսաւ, որ մարդկանց չարագործութիւնները բազմանում են երկրի վրայ, եւ ամէն ոք իր մտքում ամէն օր խնամքով չարագործութիւններ է նիւթում,
5 Եւ Տէրը երբ տեսաւ, որ մարդոց չարութիւնը երկրի վրայ կը շատնայ եւ անոնց սրտին խորհուրդներուն բոլոր գաղափարները չար էին ամէն օր,
Եւ իբրեւ ետես Տէր [93]Աստուած եթէ բազմացան չարիք մարդկան ի վերայ երկրի. եւ ամենայն ոք խորհէր ի սրտի իւրում խնամով ի չարիս զամենայն աւուրս:

6:5: Եւ իբրեւ ետես Տէր Աստուած եթէ բազմացան չարիք մարդկան ՚ի վերայ երկրի. եւ ամենայն ոք խորհէր ՚ի սրտի իւրում խնամո՛վ ՚ի չարիս զամենայն աւուրս։
5 Երբ Տէր Աստուած տեսաւ, որ մարդկանց չարագործութիւնները բազմանում են երկրի վրայ, եւ ամէն ոք իր մտքում ամէն օր խնամքով չարագործութիւններ է նիւթում,
5 Եւ Տէրը երբ տեսաւ, որ մարդոց չարութիւնը երկրի վրայ կը շատնայ եւ անոնց սրտին խորհուրդներուն բոլոր գաղափարները չար էին ամէն օր,
zohrab-1805▾ eastern-1994▾ western am▾
6:55: И увидел Господь, что велико развращение человеков на земле, и что все мысли и помышления сердца их были зло во всякое время;
6:5 ἰδὼν οραω view; see δὲ δε though; while κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὅτι οτι since; that ἐπληθύνθησαν πληθυνω multiply αἱ ο the κακίαι κακια badness; vice τῶν ο the ἀνθρώπων ανθρωπος person; human ἐπὶ επι in; on τῆς ο the γῆς γη earth; land καὶ και and; even πᾶς πας all; every τις τις anyone; someone διανοεῖται διανοεομαι in τῇ ο the καρδίᾳ καρδια heart αὐτοῦ αυτος he; him ἐπιμελῶς επιμελως carefully ἐπὶ επι in; on τὰ ο the πονηρὰ πονηρος harmful; malignant πάσας πας all; every τὰς ο the ἡμέρας ημερα day
6:5 וַ wa וְ and יַּ֣רְא yyˈar ראה see יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כִּ֥י kˌî כִּי that רַבָּ֛ה rabbˈā רַב much רָעַ֥ת rāʕˌaṯ רָעָה evil הָ hā הַ the אָדָ֖ם ʔāḏˌām אָדָם human, mankind בָּ bā בְּ in † הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and כָל־ ḵol- כֹּל whole יֵ֨צֶר֙ yˈēṣer יֵצֶר form מַחְשְׁבֹ֣ת maḥšᵊvˈōṯ מַחֲשָׁבָה thought לִבֹּ֔ו libbˈô לֵב heart רַ֥ק rˌaq רַק only רַ֖ע rˌaʕ רַע evil כָּל־ kol- כֹּל whole הַ ha הַ the יֹּֽום׃ yyˈôm יֹום day
6:5. videns autem Deus quod multa malitia hominum esset in terra et cuncta cogitatio cordis intenta esset ad malum omni temporeAnd God seeing that the wickedness of men was great on the earth, and that all the thought of their heart was bent upon evil at all times,
5. And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.
6:5. Then God, seeing that the wickedness of men was great upon the earth and that every thought of their heart was intent upon evil at all times,
6:5. And GOD saw that the wickedness of man [was] great in the earth, and [that] every imagination of the thoughts of his heart [was] only evil continually.
And GOD saw that the wickedness of man [was] great in the earth, and [that] every imagination of the thoughts of his heart [was] only evil continually:

5: И увидел Господь, что велико развращение человеков на земле, и что все мысли и помышления сердца их были зло во всякое время;
6:5
ἰδὼν οραω view; see
δὲ δε though; while
κύριος κυριος lord; master
ο the
θεὸς θεος God
ὅτι οτι since; that
ἐπληθύνθησαν πληθυνω multiply
αἱ ο the
κακίαι κακια badness; vice
τῶν ο the
ἀνθρώπων ανθρωπος person; human
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
καὶ και and; even
πᾶς πας all; every
τις τις anyone; someone
διανοεῖται διανοεομαι in
τῇ ο the
καρδίᾳ καρδια heart
αὐτοῦ αυτος he; him
ἐπιμελῶς επιμελως carefully
ἐπὶ επι in; on
τὰ ο the
πονηρὰ πονηρος harmful; malignant
πάσας πας all; every
τὰς ο the
ἡμέρας ημερα day
6:5
וַ wa וְ and
יַּ֣רְא yyˈar ראה see
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כִּ֥י kˌî כִּי that
רַבָּ֛ה rabbˈā רַב much
רָעַ֥ת rāʕˌaṯ רָעָה evil
הָ הַ the
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
בָּ בְּ in
הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
יֵ֨צֶר֙ yˈēṣer יֵצֶר form
מַחְשְׁבֹ֣ת maḥšᵊvˈōṯ מַחֲשָׁבָה thought
לִבֹּ֔ו libbˈô לֵב heart
רַ֥ק rˌaq רַק only
רַ֖ע rˌaʕ רַע evil
כָּל־ kol- כֹּל whole
הַ ha הַ the
יֹּֽום׃ yyˈôm יֹום day
6:5. videns autem Deus quod multa malitia hominum esset in terra et cuncta cogitatio cordis intenta esset ad malum omni tempore
And God seeing that the wickedness of men was great on the earth, and that all the thought of their heart was bent upon evil at all times,
6:5. Then God, seeing that the wickedness of men was great upon the earth and that every thought of their heart was intent upon evil at all times,
6:5. And GOD saw that the wickedness of man [was] great in the earth, and [that] every imagination of the thoughts of his heart [was] only evil continually.
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
5: «Все мысли и помышления сердца их были зло во всякое время…» Корень глубокого развращения предпотопного человечества указывается в повреждении сердца, а так как последнее, по библейскому воззрению, считается центральным средоточием всей сознательной деятельности человека, то и развращение его равносильно заражению самого источника жизни (Мф 15:19).
Adam Clarke: Commentary on the Bible - 1831
6:5: The wickedness of man was great - What an awful character does God give of the inhabitants of the antediluvian world! 1. They were flesh, (Gen 6:3), wholly sensual, the desires of the mind overwhelmed and lost in the desires of the flesh, their souls no longer discerning their high destiny, but ever minding earthly things, so that they were sensualized, brutalized, and become flesh; incarnated so as not to retain God in their knowledge, and they lived, seeking their portion in this life. 2. They were in a state of wickedness. All was corrupt within, and all unrighteous without; neither the science nor practice of religion existed. Piety was gone, and every form of sound words had disappeared. 3. This wickedness was great רבה rabbah, "was multiplied;" it was continually increasing and multiplying increase by increase, so that the whole earth was corrupt before God, and was filled with violence, (Gen 6:11); profligacy among the lower, and cruelty and oppression among the higher classes, being only predominant. 4. All the imaginations of their thoughts were evil - the very first embryo of every idea, the figment of every thought, the very materials out of which perception, conception, and ideas were formed, were all evil; the fountain which produced them, with every thought, purpose, wish, desire, and motive, was incurably poisoned. 5. All these were evil without any mixture of good - the Spirit of God which strove with them was continually resisted, so that evil had its sovereign sway. 6. They were evil continually - there was no interval of good, no moment allowed for serious reflection, no holy purpose, no righteous act. What a finished picture of a fallen soul! Such a picture as God alone, who searches the heart and tries the spirit, could possibly give. 7. To complete the whole, God represents himself as repenting because he had made them, and as grieved at the heart because of their iniquities! Had not these been voluntary transgressions, crimes which they might have avoided, had they not grieved and quenched the Spirit of God, could he speak of them in the manner he does here? 8. So incensed is the most holy and the most merciful God, that he is determined to destroy the work of his hands: And the Lord said, I will destroy man whom I have created; Gen 6:7. How great must the evil have been, and how provoking the transgressions, which obliged the most compassionate God, for the vindication of his own glory, to form this awful purpose! Fools make a mock at sin, but none except fools.
Albert Barnes: Notes on the Bible - 1834
6:5-8
In these verse we are to conceive the 120 years of respite to be at an end. The iniquity of the race is now full, and the determination of the Lord is therefore announced, with a statement of the grounds on which it rests, and a glance at the individual to be excepted from the general destruction.

6:5
And God saw. - The course of the primeval world was a great experiment going on before the eye of God, and of all intelligent observers, and manifesting the thorough depravity and full-grown degeneracy of the fallen race, when left to the bent of its perverted inclinations. "Every imagination" (יצר yē tser). Here the object of thought is distinguished from the thought itself. This is a distinction not generally or constantly recognized by the mental philosopher, though of essential importance in the theory of the mind. The thought itself is a real phase or attitude of mind; the form, idea, species, object of thought may have matter, real content, or it may not. "Only evil every day." This is an unlimited condemnation of the state and process of the carnal man. The reason is obvious. Homage to God, to truth, to right, to love, does not reign in his heart; and the imaginations or purposes that are not regulated by this, however excellent and praiseworthy in other respects, are destitute of the first the essential principle of moral good. This is now made palpable to the eye of observation by the almost universal predominance of the ungodly spirit. This accordingly forms the ground of the divine procedure.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:5: God: Gen 13:13, Gen 18:20, Gen 18:21; Psa 14:1-4, Psa 53:2; Rom 1:28-31, Rom 3:9-19
every imagination: or, the whole imagination, The Hebrew word signifies not only the imagination, but also the purposes and desires. Gen 8:21; Deu 29:19; Job 15:16; Pro 6:18; Ecc 7:29, Ecc 9:3; Jer 17:9; Eze 8:9, Eze 8:12; Mat 15:19; Mar 7:21-23; Eph 2:1-3; Tit 3:3
thoughts: Jer 4:14
continually: Heb. every day
John Gill
6:5 And God saw the wickedness of man was great in the earth,.... That it spread throughout the earth, wherever it was inhabited by men, both among the posterity of Cain and Seth, and who indeed now were mixed together, and become one people: this respects actual transgressions, the wicked actions of men, and those of the grosser sort, which were "multiplied" (r) as the word also signifies; they were both great in quality and great in quantity; they were frequently committed, and that everywhere; the degeneracy was become universal; there was a flood of impiety that spread and covered the whole earth, before the deluge of waters came, and which was the cause of it: this God saw, not only by his omniscience, by which he sees everything, but he took notice of it in his providence, and was displeased with it, and determined in his mind to show his resentment of it, and let men see that he observed it, and disapproved of it, and would punish for it:
and that, every imagination of the thoughts of his heart was only evil continually: the heart of man is evil and wicked, desperately wicked, yea, wickedness itself, a fountain of iniquity, out of which abundance of evil flows, by which it may be known in some measure what is in it, and how wicked it is; but God, that sees it, only knows perfectly all the wickedness of it, and the evil that is in it: the "thoughts" of his heart are evil; evil thoughts are formed in the heart, and proceed from it; they are vain, foolish, and sinful, and abominable in the sight of God, by whom they are seen, known, and understood afar off: the "imagination" of his thoughts is evil, the formation of them; they were evil while forming, the substratum of thought, the very beginning of it, the first motion to it, yea, "every" such one was evil, and "only" so; not one good among them, not one good thing in their hearts, no one good thought there, nor one good imagination of the thought; and so it was "continually" from their birth, from their youth upwards, throughout the whole of their lives, and all the days of their lives, night and day, and day after day, without intermission: this respects the original corruption of human nature, and shows it to be universal; for this was not only true of the men of the old world, but of all mankind; the same is said of men after the flood as before, and of all men in general without any exception, Gen 8:21. Hence appears the necessity of regeneration, and proves that the new creature is not an improvement of the old principles of corrupt nature, since there is no good thing in man but what is put into him; also the disability of man to do that which is good, even to think a good thought, or do a good action; therefore the works of unregenerate men are not properly good works, since they cannot flow from a right principle, or be directed to a right end.
(r) "augescere", Junius & Tremellius, Piscator; "multiplicaretur", Schmidt.
John Wesley
6:5 And God saw that the wickedness of man was great in the earth - Abundance of sin was committed in all places, by all sorts of people: and those sins in their own nature most gross and heinous, and provoking: and committed daringly, with a defiance of heaven. And that every imagination of the thoughts of his heart was only evil continually - A sad sight, and very offensive to God's holy eye. This was the bitter root, the corrupt spring: all the violence and oppression, all the luxury and wantonness that was in the world, proceeded from the corruption of nature; lust conceives them, Jas 1:15, see Mt 15:19. The heart was evil, deceitful and desperately wicked; the principles were corrupt, and the habits and dispositions evil. The thoughts of the heart were so. Thought is sometimes taken for the settled judgment, and that was biased and misled; sometimes for the workings of the fancy, and those were always either vain or vile. The imagination of the thought of the heart was so, that is, their designs and devices were wicked. They did not do evil only through carelessness, but deliberately and designedly, contriving how to do mischief. 'Twas bad indeed, for it was only evil, continually evil, and every imagination was so. There was no good to be found among them, no not at any time: the stream of sin was full and strong, and constant; and God saw it. Here is God's resentment of man's wickedness. 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 but grieves him, and makes him wish he had been written childless.
Robert Jamieson, A. R. Fausset and David Brown
6:5 God saw it . . . repented . . . grieved--God cannot change (Mal 3:6; Jas 1:17); but, by language suited to our nature and experience, He is described as about to alter His visible procedure towards mankind--from being merciful and long-suffering, He was about to show Himself a God of judgment; and, as that impious race had filled up the measure of their iniquities, He was about to introduce a terrible display of His justice (Eccles 8:11).
6:66:6: Եւ ստրջացա՛ւ Աստուած զի արար զմարդն ՚ի վերայ երկրի. եւ մտախո՛հ եղեւ ՚ի սրտի իւրում։
6 զղջաց Աստուած, որ մարդ է ստեղծել երկրի վրայ, եւ տրտմեց իր հոգու խորքում:
6 Տէրը երկրի վրայ մարդը ստեղծելուն զղջաց ու իր սրտին մէջ տրտմեցաւ
Եւ ստրջացաւ [94]Աստուած զի արար զմարդն ի վերայ երկրի, եւ մտախոհ եղեւ ի սրտի իւրում:

6:6: Եւ ստրջացա՛ւ Աստուած զի արար զմարդն ՚ի վերայ երկրի. եւ մտախո՛հ եղեւ ՚ի սրտի իւրում։
6 զղջաց Աստուած, որ մարդ է ստեղծել երկրի վրայ, եւ տրտմեց իր հոգու խորքում:
6 Տէրը երկրի վրայ մարդը ստեղծելուն զղջաց ու իր սրտին մէջ տրտմեցաւ
zohrab-1805▾ eastern-1994▾ western am▾
6:66: и раскаялся Господь, что создал человека на земле, и восскорбел в сердце Своем.
6:6 καὶ και and; even ἐνεθυμήθη ενθυμεομαι devise; plan ὁ ο the θεὸς θεος God ὅτι οτι since; that ἐποίησεν ποιεω do; make τὸν ο the ἄνθρωπον ανθρωπος person; human ἐπὶ επι in; on τῆς ο the γῆς γη earth; land καὶ και and; even διενοήθη διανοεομαι intend
6:6 וַ wa וְ and יִּנָּ֣חֶם yyinnˈāḥem נחם repent, console יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כִּֽי־ kˈî- כִּי that עָשָׂ֥ה ʕāśˌā עשׂה make אֶת־ ʔeṯ- אֵת [object marker] הָֽ hˈā הַ the אָדָ֖ם ʔāḏˌām אָדָם human, mankind בָּ bā בְּ in † הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וַ wa וְ and יִּתְעַצֵּ֖ב yyiṯʕaṣṣˌēv עצב hurt אֶל־ ʔel- אֶל to לִבֹּֽו׃ libbˈô לֵב heart
6:6. paenituit eum quod hominem fecisset in terra et tactus dolore cordis intrinsecusIt repented him that he had made man on the earth. And being touched inwardly with sorrow of heart,
6. And it repented the LORD that he had made man on the earth, and it grieved him at his heart.
6:6. repented that he had made man on the earth. And being touched inwardly with a sorrow of heart,
6:6. And it repented the LORD that he had made man on the earth, and it grieved him at his heart.
And it repented the LORD that he had made man on the earth, and it grieved him at his heart:

6: и раскаялся Господь, что создал человека на земле, и восскорбел в сердце Своем.
6:6
καὶ και and; even
ἐνεθυμήθη ενθυμεομαι devise; plan
ο the
θεὸς θεος God
ὅτι οτι since; that
ἐποίησεν ποιεω do; make
τὸν ο the
ἄνθρωπον ανθρωπος person; human
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
καὶ και and; even
διενοήθη διανοεομαι intend
6:6
וַ wa וְ and
יִּנָּ֣חֶם yyinnˈāḥem נחם repent, console
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כִּֽי־ kˈî- כִּי that
עָשָׂ֥ה ʕāśˌā עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
הָֽ hˈā הַ the
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
בָּ בְּ in
הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וַ wa וְ and
יִּתְעַצֵּ֖ב yyiṯʕaṣṣˌēv עצב hurt
אֶל־ ʔel- אֶל to
לִבֹּֽו׃ libbˈô לֵב heart
6:6. paenituit eum quod hominem fecisset in terra et tactus dolore cordis intrinsecus
It repented him that he had made man on the earth. And being touched inwardly with sorrow of heart,
6:6. repented that he had made man on the earth. And being touched inwardly with a sorrow of heart,
6:6. And it repented the LORD that he had made man on the earth, and it grieved him at his heart.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: «и раскаялся Господь… и восскорбел в сердце Своем…» Понятие о свойстве приписываемого Богу раскаяния можно заимствовать из повествования о Сауле, где двукратно приписывается Богу раскаяние (1: Цар 15:11: и 35) и где, между тем, Самуил говорит о Боге, что Он — не человек, чтобы Ему раскаиваться (29). Из сего видно, что когда говорится о Нем, как о человеке, то это потому, что, по выражению Абен Езры, закон говорит языком сынов человеческих, т. е. языком простого, народного смысла (Филарет). В частности, «раскаяние» Божье — как бы особый способ изменения неизменяемого — есть высшее выражение мысли о крайнем божественном сожалении, доходившем как бы до того, что само неизменяемое Существо, казалось, готово было измениться.

«и восскорбел в сердце Своем…» Подобно предыдущему это — такое же человекообразное выражение. «Скорбь Божия — предвидение невозможности человеку, созданному со свободной волей, сознательно и упорно злоупотребляющему ею, возвратиться на добрый путь; посему там, где говорится о скорби Божией, как, напр., о городах, навлекших на себя гнев Божий (Мф 11:20–26; Лк 10:13), там нужно понимать, что приговор вечной правды Божией совершился, что род этот, или человек, должен погибнуть, чтобы зло не было увековечено» (Властов).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6-10: Mankind Threatened with Destruction.B. C. 2469.
6 And it repented the LORD that he had made man on the earth, and it grieved him at his heart. 7 And the LORD said, I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them.
Here is, I. God's resentment of man's wickedness. 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. The expressions here used are very strange: It repented the Lord that he had made man upon the earth, that he had made a creature of such noble powers and faculties, and had put him on this earth, which he built and furnished on purpose to be a convenient, comfortable, habitation for him; and it grieved him at his heart. 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, against sin as odious to his holiness and against sinners as obnoxious to his justice. He is pressed by the sins of his creatures (Amos ii. 13), wearied (Isa. xliii. 24), broken (Ezek. vi. 9), grieved (Ps. cxv. 10), and here grieved to the heart, as men are when they are wronged and abused by those they have been very kind to, and therefore repent of their kindness, and wish they had never fostered that snake in their bosom which now hisses in their face and stings them to the heart. Does God thus hate sin? And shall we not hate it? Has our sin grieved him to the heart? And shall we not be grieved and pricked to the heart for it? O that this consideration may humble us and shame us, and that we may look on him whom we have thus grieved, and mourn! Zech. xii. 10. 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. When God had made man upright, he rested and was refreshed (Exod. xxxi. 17), and his way towards him was such as showed he was pleased with the work of his own hands; but, now that man had apostatized, he could not do otherwise than show himself displeased; 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), because special and effectual grace is given to secure the great ends of redemption; so that those gifts and callings are without repentance, Rom. xi. 29.
II. God's resolution to destroy man for his wickedness, v. 7. Observe, 1. When God repented that he had made man, he resolved to destroy man. Thus those that truly repent of sin will resolve, in the strength of God's grace, to mortify sin and to destroy it, and so to undo what they have done amiss. We do but mock God in saying that we are sorry for our sin, and that it grieves us to the heart, if we continue to indulge it. In vain do we pretend a change of our mind if we do not evidence it by a change of our way. 2. He resolves to destroy man. The original word is very significant: I will wipe off man from the earth (so some), as dirt or filth is wiped off from a place which should be clean, and is thrown to the dunghill, the proper place for it. See 2 Kings xxi. 13. Those that are the spots of the places they live in are justly wiped away by the judgments of God. I will blot out man from the earth (so others), as those lines which displease the author are blotted out a book, or as the name of a citizen is blotted out of the rolls of the freemen, when he is dead or disfranchised. 3. He speaks of man as his own creature even when he resolves upon his ruin: Man whom I have created. "Though I have created him, this shall not excuse him," Isa. xxvii. 11. He that made him will not save him; he that is our Creator, if he be not our ruler, will be our destroyer. Or, "Because I have created him, and he has been so undutiful and ungrateful to his Creator, therefore I will destroy him:" those forfeit their lives that do not answer the end of their living. 4. Even the brute-creatures were to be involved in this destruction--Beasts, and creeping things, and the fowls of the air. These were made for man, and therefore must be destroyed with man; for it follows: It repenteth me that I have made them; for the end of their creation also was frustrated. They were made that man might serve and honour God with them; and therefore were destroyed because he had served his lusts with them, and made them subject to vanity. 5. God took up this resolution concerning man after his Spirit had been long striving with him in vain. None are ruined by the justice of God but those that hate to be reformed by the grace of God.
Albert Barnes: Notes on the Bible - 1834
6:6
And it repented the Lord - that he had made man. The Scripture is frank and unreserved; some people would say, imprudent or regardless of misconstruction, in its statements of truth. Repentance ascribed to the Lord seems to imply wavering or change of purpose in the Eternal Self-existent One. But the sublime dictate of the inspired word is, "God is not a man, that he should lie; neither the son of man, that he should repent: hath he said and shall he not do it? or hath he spoken and shall he not make it good?" Num 23:19. In sooth, every act here recorded - the observation, the resolve, the exception - seems equally with the repentance to jar with the unchangeableness of God. To go to the root of the matter, every act of the divine will, of creative power, or of interference with the order of nature, seems at variance with inflexibility of purpose. But, in the first place, man has a finite mind and a limited sphere of observation, and therefore is not able to conceive or express thoughts or acts exactly as they are in God, but only as they are in himself. Secondly, God is a spirit, and therefore has the attributes of personality, freedom, and holiness; and the passage before us is designed to set forth these in all the reality of their action, and thereby to distinguish the freedom of the eternal mind from the fatalism of inert matter. Hence, thirdly, these statements represent real processes of the Divine Spirit, analogous at least to those of the human. And, lastly, to verify this representation, it is not necessary that we should be able to comprehend or construe to ourselves in all its practical detail that sublime harmony which subsists between the liberty and the immutability of God. That change of state which is essential to will, liberty, and activity, may be, for aught we know, and from what we know must be, in profound unison with the eternity of the divine purpose.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:6: repented: Exo 32:14; Num 23:19; Deu 32:36; Sa1 15:11, Sa1 15:29; Sa2 24:16; Ch1 21:15; Psa 106:45, Psa 110:4; Jer 18:8-10, Jer 26:19; Hos 11:8; Jon 3:10; Mal 3:6; Rom 11:29; Heb 6:17, Heb 6:18; Jam 1:17
grieved: Deu 5:29, Deu 32:29; Psa 78:40, Psa 81:13, Psa 95:10, Psa 119:158; Isa 48:18, Isa 63:10; Eze 33:11; Luk 19:41, Luk 19:42; Eph 4:30; Heb 3:10, Heb 3:17
Geneva 1599
6:6 And it (g) repented the LORD that he had made man on the earth, and it grieved him at his heart.
(g) God never repents, but he speaks in human terms, because he destroyed him, and in a way denied him as his creature.
John Gill
6:6 And it repented the Lord that he had made man on the earth,.... Because of the wickedness of man, the wickedness of his heart, and the wickedness of his life and conversation, which was so general, and increased to such a degree, that it was intolerable; wherefore God could have wished, as it were, that he had never made him, since he proved so bad; not that repentance, properly speaking, can fall upon God, for he never changes his mind or alters his purposes, though he sometimes changes the course and dispensations of his providence. This is speaking by an anthropopathy, after the manner of men, because God determined to do, and did something similar to men, when they repent of anything: as a potter, when he has formed a vessel that does not please him, and he repents that he has made it, he takes it and breaks it in pieces; and so God, because of man's wickedness, and to show his aversion to it, and displicency at it, repented of his making him; that is, he resolved within himself to destroy him, as in the next verse, which explains this:
and it grieved him at his heart; this is to be understood by the same figure as before, for there can, no more be any uneasiness in his mind than a change in it; for God is a simple Being, uncompounded, and not subject to any passions and affections. This is said to observe his great hatred to sin, and abhorrence of it.
John Wesley
6:6 And it repented the Lord that he had made man upon the earth - That he had made a creature of such noble powers, and had put him on this earth, which he built and furnished on purpose to be a comfortable habitation for him; and it grieved him at his heart - These are expressions after the manner of men, and must be understood so as not to reflect upon God's immutability or felicity. It doth not speak any passion or uneasiness in God, nothing can create disturbance to the eternal mind; but it speaks his just and holy displeasure against sin and sinners: neither doth it speak any change of God's mind; for with him there is no variableness; but it speaks a change of his way. When God had made man upright, he rested and was refreshed, Ex 31:17. and his way towards him was such as shewed him well pleased with the work of his own hands; but now man was apostatized, he could not do otherwise, but shew himself displeased; so that the change was in man, not in God.
6:76:7: Եւ ասէ Տէր Աստուած. Ջնջեցի՛ց զամենայն մարմին զոր արարի յերեսաց երկրի, ՚ի մարդոյ մինչեւ յանասուն. եւ ՚ի սողնոց մինչեւ ՚ի թռչունս երկնից. զի բարկացա՛յ զի արարի զնոսա[44]։ [44] Ոսկան. Ջնջեցից զմարդն զոր արարի։ Ոմանք. Զոր արարի յերեսաց երկրէ։
7 Տէր Աստուած ասաց. «Երկրի երեսից վերացնելու եմ իմ ստեղծած ամէն մի էակ՝ մարդուց մինչեւ անասուն եւ սողուններից մինչեւ երկնքի թռչունները, որովհետեւ զղջացել եմ, որ ստեղծել եմ նրանց»:
7 Եւ Տէրը ըսաւ. «Երկրի վրայէն պիտի ջնջեմ ինչ որ ստեղծեցի, մարդէն մինչեւ անասունները եւ սողունները ու երկինքի թռչունները, վասն զի անոնք ստեղծելուս կը զղջամ»։
Եւ ասէ Տէր [95]Աստուած. Ջնջեցից [96]զամենայն մարմին`` զոր արարի յերեսաց երկրէ, ի մարդոյ մինչեւ յանասուն, եւ ի սողնոց մինչեւ ի թռչունս երկնից, զի [97]բարկացայ զի արարի զնոսա:

6:7: Եւ ասէ Տէր Աստուած. Ջնջեցի՛ց զամենայն մարմին զոր արարի յերեսաց երկրի, ՚ի մարդոյ մինչեւ յանասուն. եւ ՚ի սողնոց մինչեւ ՚ի թռչունս երկնից. զի բարկացա՛յ զի արարի զնոսա[44]։
[44] Ոսկան. Ջնջեցից զմարդն զոր արարի։ Ոմանք. Զոր արարի յերեսաց երկրէ։
7 Տէր Աստուած ասաց. «Երկրի երեսից վերացնելու եմ իմ ստեղծած ամէն մի էակ՝ մարդուց մինչեւ անասուն եւ սողուններից մինչեւ երկնքի թռչունները, որովհետեւ զղջացել եմ, որ ստեղծել եմ նրանց»:
7 Եւ Տէրը ըսաւ. «Երկրի վրայէն պիտի ջնջեմ ինչ որ ստեղծեցի, մարդէն մինչեւ անասունները եւ սողունները ու երկինքի թռչունները, վասն զի անոնք ստեղծելուս կը զղջամ»։
zohrab-1805▾ eastern-1994▾ western am▾
6:77: И сказал Господь: истреблю с лица земли человеков, которых Я сотворил, от человека до скотов, и гадов и птиц небесных истреблю, ибо Я раскаялся, что создал их.
6:7 καὶ και and; even εἶπεν επω say; speak ὁ ο the θεός θεος God ἀπαλείψω απαλειφω the ἄνθρωπον ανθρωπος person; human ὃν ος who; what ἐποίησα ποιεω do; make ἀπὸ απο from; away προσώπου προσωπον face; ahead of τῆς ο the γῆς γη earth; land ἀπὸ απο from; away ἀνθρώπου ανθρωπος person; human ἕως εως till; until κτήνους κτηνος livestock; animal καὶ και and; even ἀπὸ απο from; away ἑρπετῶν ερπετον reptile ἕως εως till; until τῶν ο the πετεινῶν πετεινον bird τοῦ ο the οὐρανοῦ ουρανος sky; heaven ὅτι οτι since; that ἐθυμώθην θυμοω provoke; be / get angry ὅτι οτι since; that ἐποίησα ποιεω do; make αὐτούς αυτος he; him
6:7 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אֶמְחֶ֨ה ʔemḥˌeh מחה wipe אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָדָ֤ם ʔāḏˈām אָדָם human, mankind אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּרָ֨אתִי֙ bārˈāṯî ברא create מֵ mē מִן from עַל֙ ʕˌal עַל upon פְּנֵ֣י pᵊnˈê פָּנֶה face הָֽ hˈā הַ the אֲדָמָ֔ה ʔᵃḏāmˈā אֲדָמָה soil מֵֽ mˈē מִן from אָדָם֙ ʔāḏˌām אָדָם human, mankind עַד־ ʕaḏ- עַד unto בְּהֵמָ֔ה bᵊhēmˈā בְּהֵמָה cattle עַד־ ʕaḏ- עַד unto רֶ֖מֶשׂ rˌemeś רֶמֶשׂ creeping animals וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto עֹ֣וף ʕˈôf עֹוף birds הַ ha הַ the שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens כִּ֥י kˌî כִּי that נִחַ֖מְתִּי niḥˌamtî נחם repent, console כִּ֥י kˌî כִּי that עֲשִׂיתִֽם׃ ʕᵃśîṯˈim עשׂה make
6:7. delebo inquit hominem quem creavi a facie terrae ab homine usque ad animantia a reptili usque ad volucres caeli paenitet enim me fecisse eosHe said: I will destroy man, whom I have created, from the face of the earth, from man even to beasts, from the creeping thing even to the fowls of the air, for it repenteth me that I have made them.
7. And the LORD said, I will destroy man whom I have created from the face of the ground; both man, and beast, and creeping thing, and fowl of the air; for it repenteth me that I have made them.
6:7. he said, “I will eliminate man, whom I have created, from the face of the earth, from man to other living things, from animals even to the flying things of the air. For it grieves me that I have made them.”
6:7. And the LORD said, I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them.
And the LORD said, I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them:

7: И сказал Господь: истреблю с лица земли человеков, которых Я сотворил, от человека до скотов, и гадов и птиц небесных истреблю, ибо Я раскаялся, что создал их.
6:7
καὶ και and; even
εἶπεν επω say; speak
ο the
θεός θεος God
ἀπαλείψω απαλειφω the
ἄνθρωπον ανθρωπος person; human
ὃν ος who; what
ἐποίησα ποιεω do; make
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
τῆς ο the
γῆς γη earth; land
ἀπὸ απο from; away
ἀνθρώπου ανθρωπος person; human
ἕως εως till; until
κτήνους κτηνος livestock; animal
καὶ και and; even
ἀπὸ απο from; away
ἑρπετῶν ερπετον reptile
ἕως εως till; until
τῶν ο the
πετεινῶν πετεινον bird
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
ὅτι οτι since; that
ἐθυμώθην θυμοω provoke; be / get angry
ὅτι οτι since; that
ἐποίησα ποιεω do; make
αὐτούς αυτος he; him
6:7
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
אֶמְחֶ֨ה ʔemḥˌeh מחה wipe
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָדָ֤ם ʔāḏˈām אָדָם human, mankind
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּרָ֨אתִי֙ bārˈāṯî ברא create
מֵ מִן from
עַל֙ ʕˌal עַל upon
פְּנֵ֣י pᵊnˈê פָּנֶה face
הָֽ hˈā הַ the
אֲדָמָ֔ה ʔᵃḏāmˈā אֲדָמָה soil
מֵֽ mˈē מִן from
אָדָם֙ ʔāḏˌām אָדָם human, mankind
עַד־ ʕaḏ- עַד unto
בְּהֵמָ֔ה bᵊhēmˈā בְּהֵמָה cattle
עַד־ ʕaḏ- עַד unto
רֶ֖מֶשׂ rˌemeś רֶמֶשׂ creeping animals
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
עֹ֣וף ʕˈôf עֹוף birds
הַ ha הַ the
שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens
כִּ֥י kˌî כִּי that
נִחַ֖מְתִּי niḥˌamtî נחם repent, console
כִּ֥י kˌî כִּי that
עֲשִׂיתִֽם׃ ʕᵃśîṯˈim עשׂה make
6:7. delebo inquit hominem quem creavi a facie terrae ab homine usque ad animantia a reptili usque ad volucres caeli paenitet enim me fecisse eos
He said: I will destroy man, whom I have created, from the face of the earth, from man even to beasts, from the creeping thing even to the fowls of the air, for it repenteth me that I have made them.
6:7. he said, “I will eliminate man, whom I have created, from the face of the earth, from man to other living things, from animals even to the flying things of the air. For it grieves me that I have made them.”
6:7. And the LORD said, I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them.
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
7: «И сказал Господь: истреблю… ибо Я раскаялся, что создал…» Здесь дано более сильное выражение той же самой мысли — о глубоком несоответствии действий человеческой свободы планам божественного промышления и желаний Всемогущего уничтожить эту дисгармонию.

При этом печальную участь человека, по приговору божественного суда, должен был разделить и весь окружающий его мир живых существ, так как между судьбой человека и жизнью природы, по учению Писания, существует самая тесная, нравственная связь; отсюда, падение и восстание человека соответствующим образом отражается и на всей остальной твари. И это не было, строго говоря, истреблением человечества (так как праведный Ной и его семья спаслись и возродили его), а лишь искоренением царившего на земле зла омытием в водах всемирного потопа (3: Езд 3:8–9; 1: Пет 3:20–21).

Праведный Ной.
Albert Barnes: Notes on the Bible - 1834
6:7
I will wipe away man from the face of the soil. - The resolve is made to sweep away the existing race of man. Heretofore, individuals had departed this life. Adam himself had long since paid the debt of nature. These solemn testimonies to the universal doom had not made any salutary or lasting impression on the survivors. But now a general and violent destruction is to overtake the whole race - a standing monument of the divine wrath against sin, to all future generations of the only family saved.
From man to cattle, creeper and fowl of the sky. - These classes of animated nature being mingled up with man are involved in the same ruin with him. This is of a piece with the curse laid upon the serpent, which was the unconscious organ of the tempter. It is an instance of a law which runs through the whole course of nature, as we observe that it is the method of the divine government to allow for the time the suffering inflicted on an inferior animal, or even on a fellow-creature, by selfish passion. It has an appearance to some minds of harshness and unfairness. But we must remember that these animated creatures are not moral, and, therefore, the violent termination of their organic life is not a punishment; that the pain incidental to this, being apart from guilt, is in itself a beneficial provision for the conservation of life; and that it was not intended that the life of animals should be perpetual. The return of the land to a state of desolation by the destruction of animal and vegetable life, however, has its lesson for man, for whom ultimately all of this beauty and fertility were designed, and from whom it is now withdrawn, along with all the glories it foreshadows, as part of the punishment of his guilt. The tenant has become unworthy of the tabernacle, and accordingly he is dispossessed, and it is taken down and removed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:7: I will: Psa 24:1, Psa 24:2, Psa 37:20; Pro 10:27, Pro 16:4
both man, and beast: Heb. from man unto beast, Jer 4:22-27, Jer 12:3, Jer 12:4; Hos 4:3; Zep 1:3; Rom 3:20-22
Geneva 1599
6:7 And the LORD said, I will destroy man whom I have created from the face of the earth; both man, and (h) beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them.
(h) God declares how much he detests sin, seeing the punishment of it extends to the brute beasts.
John Gill
6:7 And the Lord said,.... Not to the angels, nor to Noah, but within himself, on observing to what a height the sin of man had got, and what a spread it made on the earth:
I will destroy man, whom I have created, from the face of the earth; though he is my creature, the work of my hands, I have made him out of the earth, and made him lord of it; I am now determined to show my detestation of his wickedness, and for the honour of my justice to destroy him from off it; just as a potter takes a vessel he dislikes, when he has made it, and dashes it to pieces: or "I will wipe men off of the earth" (s); like so much dust; man was made of the dust of the earth, he is dust, yea, sinful dust and ashes; and God resolved to send a flood of waters on the earth, which should wash off man from it, like so much dust upon it, just as dust is carried off by a flood of water, see 4Kings 21:13 or "I will blot out man" (t), as most render the words; that is, out of the book of the living, he shall no longer live upon the earth; out of the book of creation, or of the creatures, he shall have no more a being, or be seen among them, any more than what is blotted out of a book:
both man and beast; or "from man to beast" (u); even every living creature upon the earth, from man to beast, one as well as another, and one for the sake of the other, the beasts for the sake of man; these were made for his use and benefit, but he sinning against God, and abusing his mercies, they are to be taken away, and destroyed for his sake, and as a punishment for his sins:
and the creeping things, and the fowls of the air; not the creeping things in the great and wide sea, for the fishes died not in the deluge, but the creeping things on the earth, Gen 6:20.
for it repenteth me that I have made them; man, male and female, whom he created; Adam and Eve, and their posterity, and particularly the present inhabitants of the earth: but though it may respect men principally, yet is not to be restrained to them, but takes in all the creatures before mentioned, made for the use of man; and the ends not being answered by them, God repented that he had made them, as well as man. Some think the repentance, attributed to God in this and the preceding verse, is not to be understood of him in himself, but of his Spirit in good men, particularly Noah, producing grief, sorrow, and repentance in him, who wished that man had never been, than to be so wicked as he was; but for such a sense there seems to be no manner of foundation in the text.
(s) "abstergam; verbum Hebraeum" "significat aqua aliquid extergere", Pareus. (t) Delebo, V. L. Pagninus, Montanus, &c. (u) "ab homine usque ad jumentum", Pagninus, Montanus, &c.
John Wesley
6:7 I will destroy man - The original word is very significant. I will wipe off man from off the earth; as dirt is wiped off from a place which should be clean, and thrown to the dunghill. Or, I will blot out man from the earth, as those lines are blotted out of a book which displease the author, or as the name of a citizen is blotted out of the rolls of the freemen when he is disfranchised. Both man and beast the creeping thing, and the fowls of the air - These were made for man, and therefore must be destroyed with man. It repenteth me that I have made them - For the end of their creation also was frustrated: they were made that man might serve and honour God with them and therefore were destroyed, because he had served his lusts with them, and made them subject to vanity.
6:86:8: Բայց Նոյ եգիտ շնորհս առաջի Տեառն Աստուծոյ։
8 Նոյը, սակայն, արժանացել էր Տէր Աստծու սիրուն:
8 Բայց Նոյ Տէրոջը առջեւ շնորհք գտաւ։
Բայց Նոյ եգիտ շնորհս առաջի Տեառն [98]Աստուծոյ:

6:8: Բայց Նոյ եգիտ շնորհս առաջի Տեառն Աստուծոյ։
8 Նոյը, սակայն, արժանացել էր Տէր Աստծու սիրուն:
8 Բայց Նոյ Տէրոջը առջեւ շնորհք գտաւ։
zohrab-1805▾ eastern-1994▾ western am▾
6:88: Ной же обрел благодать пред очами Господа.
6:8 Νωε νωε Nōe; Noe δὲ δε though; while εὗρεν ευρισκω find χάριν χαρις grace; regards ἐναντίον εναντιον next to; before κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God
6:8 וְ wᵊ וְ and נֹ֕חַ nˈōₐḥ נֹחַ Noah מָ֥צָא mˌāṣā מצא find חֵ֖ן ḥˌēn חֵן grace בְּ bᵊ בְּ in עֵינֵ֥י ʕênˌê עַיִן eye יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
6:8. Noe vero invenit gratiam coram DominoBut Noe found grace before the Lord.
8. But Noah found grace in the eyes of the LORD.
6:8. Yet truly, Noah found grace before the Lord.
6:8. But Noah found grace in the eyes of the LORD.
But Noah found grace in the eyes of the LORD:

8: Ной же обрел благодать пред очами Господа.
6:8
Νωε νωε Nōe; Noe
δὲ δε though; while
εὗρεν ευρισκω find
χάριν χαρις grace; regards
ἐναντίον εναντιον next to; before
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
6:8
וְ wᵊ וְ and
נֹ֕חַ nˈōₐḥ נֹחַ Noah
מָ֥צָא mˌāṣā מצא find
חֵ֖ן ḥˌēn חֵן grace
בְּ bᵊ בְּ in
עֵינֵ֥י ʕênˌê עַיִן eye
יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
6:8. Noe vero invenit gratiam coram Domino
But Noe found grace before the Lord.
6:8. Yet truly, Noah found grace before the Lord.
6:8. But Noah found grace in the eyes of the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: «Ной же обрел благодать…» Фраза, совершенно аналогичная с ранее сказанной об Енохе «и угоди Енох Богу» (славян., LXX) и имеющая соответствующие себе параллели в других местах Библии (Лк 1:30; Деян 7:46: и др.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 But Noah found grace in the eyes of the LORD. 9 These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God. 10 And Noah begat three sons, Shem, Ham, and Japheth.
We have here Noah distinguished from the rest of the world, and a peculiar mark of honour put upon him. 1. When God was displeased with the rest of the world, he favoured Noah: But Noah found grace in the eyes of the Lord, v. 8. This vindicates God's justice in his displeasure against the world, and shows that he had strictly examined the character of every person in it before he pronounced it universally corrupt; for, there being one good man, he found him out, and smiled upon him. It also magnifies his grace towards Noah that he was made a vessel of God's mercy when all mankind besides had become the generation of his wrath: distinguishing favours bring under peculiarly strong obligations. Probably Noah did not find favour in the eyes of men; they hated and persecuted him, because both by his life and preaching he condemned the world. But he found grace in the eyes of the Lord, and this was honour and comfort enough. God made more account of Noah than of all the world besides, and this made him greater and more truly honourable than all the giants that were in those days, who became mighty men and men of renown. Let this be the summit of our ambition, to find grace in the eyes of the Lord; herein let us labour, that, present or absent, we may be accepted of him, 2 Cor. v. 9. Those are highly favoured whom God favours. 2. When the rest of the world was corrupt and wicked, Noah kept his integrity: These are the generations of Noah (this is the account we have to give of him), Noah was a just man, v. 9. This character of Noah comes in here either, (1.) As the reason of God's favour to him; his singular piety qualified him for singular tokens of God's loving-kindness. Those that would find grace in the eyes of the Lord must be as Noah was and do as Noah did; God loves those that love him: or, (2.) As the effect of God's favour to him. It was God's good-will to him that produced this good work in him. He was a very good man, but he was no better than the grace of God made him, 1 Cor. xv. 10. Now observe his character. [1.] He was a just man, that is, justified before God by faith in the promised seed; for he was an heir of the righteousness which is by faith, Heb. xi. 7. He was sanctified, and had right principles and dispositions implanted in him; and he was righteous in his conversation, one that made conscience of rendering to all their due, to God his due and to men theirs. Note, None but a downright honest man can find favour with God. That conversation which will be pleasing to God must be governed by simplicity and godly sincerity, not by fleshly wisdom, 2 Cor. i. 12. God has sometimes chosen the foolish things of the world, but he never chose the knavish things of it. [2.] He was perfect, not with a sinless perfection, but a perfection of sincerity; and it is well for us that by virtue of the covenant of grace, upon the score of Christ's righteousness, sincerity is accepted as our gospel perfection. [3.] He walked with God, as Enoch had done before him. He was not only honest, but devout; he walked, that is, he acted with God, as one always under his eye. He lived a life of communion with God; it was his constant care to conform himself to the will of God, to please him, and to approve himself to him. Note, God looks down upon those with an eye of favour who sincerely look up to him with an eye of faith. But, [4.] That which crowns his character is that thus he was, and thus he did, in his generation, in that corrupt degenerate age in which his lot was cast. It is easy to be religious when religion is in fashion; but it is an evidence of strong faith and resolution to swim against a stream to heaven, and to appear for God when no one else appears for him: so Noah did, and it is upon record, to his immortal honour.
Adam Clarke: Commentary on the Bible - 1831
6:8: Noah found grace in the eyes of the Lord - Why? Because he was, 1. A just man, איש צדיק ish tsaddik, a man who gave to all their due; for this is the ideal meaning of the original word. 2. He was perfect in his generation - he was in all things a consistent character, never departing from the truth in principle or practice. 3. He walked with God - he was not only righteous in his conduct, but he was pious, and had continual communion with God. The same word is used here as before in the case of Enoch. See Gen 5:22.
Albert Barnes: Notes on the Bible - 1834
6:8
And Noah found grace in the eyes of the Lord. - Noah and his family are the only exceptions to this sweeping destruction. Hitherto we have met with distant and indirect intimations of the divine favor, and significant deeds of regard and acceptance. Now for the first time grace itself finds a tongue to express its name. Grace has its fountain in the divine breast. The stream has been flowing forth to Adam, Eve, Habel, Henok, and others, we hope, unknown to fame. By the time it reaches Noah it has found a name, by which it is recognized among people to this day. It is opposed to works as a source of blessing. Whither grace comes there merit cannot be. Hence, we learn even from the case of Noah that original sin asserts its presence in the whole race of Adam. This completes the circle of saving doctrine in regard to God that comes down from the antediluvian times. He intimates that the seed of the woman, an individual pre-eminently so called, will bruise the serpent's head. He clothes our first parents with coats of skin - an earnest and an emblem of the better, the moral clothing of the soul. He regards Habel and his offering. He accepts him that in faith does well. He translates Enok, who walked with him. His Spirit, we learn, has been striving with antediluvian man. Here are the Spirit of God and the seed of the woman. Here are clothing, regarding, accepting, translating. Here, then, is salvation provided and applied, begun, continued, and completed. And last, though not least, grace comes out to view, the eternal fountain of the whole. On the part of man, also, we have repenting, believing, confessing, offering, calling on the name of the Lord, and walking with God.
The two parts of the document which is now closed are as distinct from each other as it is from the following one. They combine, in fact, to form the needful preliminary to the fourth document. The genealogy brings us to the leading agent in the succeeding narrative; the description of the corruption of the human race furnishes the occasion for his agency. The third is therefore the prologue, as the fifth is the epilogue, to the fourth document, in which the main action lies.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:8: Gen 19:19; Exo 33:12-17; Psa 84:11, Psa 145:20; Pro 3:4, Pro 8:35, Pro 12:2; Jer 31:2; Luk 1:30; Act 7:46; Rom 4:4, Rom 11:6; Co1 15:10; Gal 1:15; Ti2 1:18; Tit 2:11, Tit 3:7; Heb 4:16; Pe2 2:5
Geneva 1599
6:8 But Noah (i) found grace in the eyes of the LORD.
(i) God was merciful to him.
John Gill
6:8 But Noah found grace in the eyes of the Lord. This man and his family were the only exception to the general apostasy; God always reserves some, in the worst of times, for himself; there is a remnant, according to the election of grace; it was but a small one, and that now appeared; and this was owing to the grace of God, and his choice upon that, and not to the merits of the creature. This grace, which Noah found and shared in, was the favour and good will of God; Noah was grateful and acceptable to him; he was well pleased with him in Christ; his person, services, and sacrifices, were acceptable to him through the Beloved; though he might not be acceptable in the eyes of men, who derided him for his piety and devotion, and especially for his prediction of the flood, and making an ark to save him and his family from it; yet he was very acceptable in the eyes of the Lord, and grateful in his sight, and was favoured with grace from him, who is the God of all grace, and with all the supplies of it: the Jerusalem Targum is, he"found grace and mercy;''the grace he found was not on account of his own merit, but on account of the mercy of God: and this shows that he was not without sin, or he would have stood in no need of the mercy and grace of God to save him; and as he found grace and favour in things spiritual, so in things temporal; he found favour with God, and therefore he and his family were spared, when the whole world of the ungodly were destroyed; he found favour with God, and therefore was directed by him to build an ark, for the saving of himself and his; he found favour with him, and therefore he had the honour of being the preserver of mankind, and the father of a new world.
John Wesley
6:8 But Noah found grace in the eyes of the Lord - This vindicates God's justice in his displeasure against the world, and shews that he had examined the character of every person in it, before he pronounced it universally corrupt; for there being one good man he smiled upon him.
Robert Jamieson, A. R. Fausset and David Brown
6:8 But Noah found grace in the eyes of the Lord--favor. What an awful state of things when only one man or one family of piety and virtue was now existing among the professed sons of God!
6:96:9: Եւ ա՛յս են ծնունդք Նոյի։ Նոյ՝ ա՛յր արդար կատարեալ էր յազգի անդ իւրում. եւ հաճո՛յ եղեւ Նոյ Աստուծոյ։
9 Այս է Նոյի պատմութիւնը: Նոյը կատարեալ եւ արդար մարդ էր իր ազգի մէջ: Նոյը սիրելի եղաւ Աստծուն:
9 Այս է Նոյին պատմութիւնը*. Նոյ իր դարուն մարդոցը մէջ արդար ու կատարեալ մարդ մըն էր. Նոյ Աստուծոյ հետ քալեց։
Եւ այս են ծնունդք Նոյի. Նոյ այր արդար կատարեալ էր յազգի անդ իւրում. եւ [99]հաճոյ եղեւ Նոյ`` Աստուծոյ:

6:9: Եւ ա՛յս են ծնունդք Նոյի։ Նոյ՝ ա՛յր արդար կատարեալ էր յազգի անդ իւրում. եւ հաճո՛յ եղեւ Նոյ Աստուծոյ։
9 Այս է Նոյի պատմութիւնը: Նոյը կատարեալ եւ արդար մարդ էր իր ազգի մէջ: Նոյը սիրելի եղաւ Աստծուն:
9 Այս է Նոյին պատմութիւնը*. Նոյ իր դարուն մարդոցը մէջ արդար ու կատարեալ մարդ մըն էր. Նոյ Աստուծոյ հետ քալեց։
zohrab-1805▾ eastern-1994▾ western am▾
6:99: Вот житие Ноя: Ной был человек праведный и непорочный в роде своем; Ной ходил пред Богом.
6:9 αὗται ουτος this; he δὲ δε though; while αἱ ο the γενέσεις γενεσις nativity; manner of birth Νωε νωε Nōe; Noe Νωε νωε Nōe; Noe ἄνθρωπος ανθρωπος person; human δίκαιος δικαιος right; just τέλειος τελειος complete; accomplished ὢν ειμι be ἐν εν in τῇ ο the γενεᾷ γενεα generation αὐτοῦ αυτος he; him τῷ ο the θεῷ θεος God εὐηρέστησεν ευαρεστεω delight Νωε νωε Nōe; Noe
6:9 אֵ֚לֶּה ˈʔēlleh אֵלֶּה these תֹּולְדֹ֣ת tôlᵊḏˈōṯ תֹּולֵדֹות generations נֹ֔חַ nˈōₐḥ נֹחַ Noah נֹ֗חַ nˈōₐḥ נֹחַ Noah אִ֥ישׁ ʔˌîš אִישׁ man צַדִּ֛יק ṣaddˈîq צַדִּיק just תָּמִ֥ים tāmˌîm תָּמִים complete הָיָ֖ה hāyˌā היה be בְּ bᵊ בְּ in דֹֽרֹתָ֑יו ḏˈōrōṯˈāʸw דֹּור generation אֶת־ ʔeṯ- אֵת together with הָֽ hˈā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) הִֽתְהַלֶּךְ־ hˈiṯhalleḵ- הלך walk נֹֽחַ׃ nˈōₐḥ נֹחַ Noah
6:9. hae generationes Noe Noe vir iustus atque perfectus fuit in generationibus suis cum Deo ambulavitThese are the generations of Noe: Noe was a just and perfect man in his generations, he walked with God.
9. These are the generations of Noah. Noah was a righteous man, perfect in his generations: Noah walked with God.
6:9. These are the generations of Noah. Noah was a just man, and yet he was predominate among his generations, for he walked with God.
6:9. These [are] the generations of Noah: Noah was a just man [and] perfect in his generations, [and] Noah walked with God.
These [are] the generations of Noah: Noah was a just man [and] perfect in his generations, [and] Noah walked with God:

9: Вот житие Ноя: Ной был человек праведный и непорочный в роде своем; Ной ходил пред Богом.
6:9
αὗται ουτος this; he
δὲ δε though; while
αἱ ο the
γενέσεις γενεσις nativity; manner of birth
Νωε νωε Nōe; Noe
Νωε νωε Nōe; Noe
ἄνθρωπος ανθρωπος person; human
δίκαιος δικαιος right; just
τέλειος τελειος complete; accomplished
ὢν ειμι be
ἐν εν in
τῇ ο the
γενεᾷ γενεα generation
αὐτοῦ αυτος he; him
τῷ ο the
θεῷ θεος God
εὐηρέστησεν ευαρεστεω delight
Νωε νωε Nōe; Noe
6:9
אֵ֚לֶּה ˈʔēlleh אֵלֶּה these
תֹּולְדֹ֣ת tôlᵊḏˈōṯ תֹּולֵדֹות generations
נֹ֔חַ nˈōₐḥ נֹחַ Noah
נֹ֗חַ nˈōₐḥ נֹחַ Noah
אִ֥ישׁ ʔˌîš אִישׁ man
צַדִּ֛יק ṣaddˈîq צַדִּיק just
תָּמִ֥ים tāmˌîm תָּמִים complete
הָיָ֖ה hāyˌā היה be
בְּ bᵊ בְּ in
דֹֽרֹתָ֑יו ḏˈōrōṯˈāʸw דֹּור generation
אֶת־ ʔeṯ- אֵת together with
הָֽ hˈā הַ the
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
הִֽתְהַלֶּךְ־ hˈiṯhalleḵ- הלך walk
נֹֽחַ׃ nˈōₐḥ נֹחַ Noah
6:9. hae generationes Noe Noe vir iustus atque perfectus fuit in generationibus suis cum Deo ambulavit
These are the generations of Noe: Noe was a just and perfect man in his generations, he walked with God.
6:9. These are the generations of Noah. Noah was a just man, and yet he was predominate among his generations, for he walked with God.
6:9. These [are] the generations of Noah: Noah was a just man [and] perfect in his generations, [and] Noah walked with God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: «Вот житие Ноя…» Это начало нового библейского раздела — история праведного Ноя и всемирного потопа (6:9–9:29).

«Ной был человек праведный и непорочный в роде своем…», т. е. он был нравственно чистым и цельным (tamim — по еврейски), выделявшимся из среды своих порочных современников, неприглядную нравственную характеристику которых дают нам сам Иисус Христос и апостолы (Мф 24:37–38: и паралл., ср. 1: Пет 3:20). Самый же отзыв о Ное, почти дословно повторяется в друг. местах Писания (Иез 14:19–20; Сир 44:16; Евр 11:7).

«Ной ходил пред Богом…» Заключением характеристики Ноя служит черта, уже знакомая нам из истории Еноха (5:24). На священном языке Библии, это — специальная форма, в которой обыкновенно открывался совершенно нравственный характер в среде грешных современников.
Albert Barnes: Notes on the Bible - 1834
6:9-10
The generations of Noah. - In the third document we had the generations of man; now we are limited to Noah, because he is himself at peace with God, and is now the head and representative of those who are in the same blessed relation. The narrative, therefore, for the first time, formally confines itself to the portion of the human family in communion with God, Noah is here characterized by two new and important epithets - "just" and "perfect." It is to be remembered that he had already found grace in the eyes of the Lord. Adam was created good; but by disobedience he became guilty, and all his race, Noah among the rest, became involved in that guilt. To be just is to be right in point of law, and thereby entitled to all the blessings of the acquitted and justified. When applied to the guilty, this epithet implies pardon of sin among other benefits of grace. It also presupposes that spiritual change by which the soul returns from estrangement to reconciliation with God. Hence, Noah is not only just, but perfect. This attribute of character imports not only the turning from darkness to light, from error to truth, from wrong to right, but the stability of moral determination which arises from the struggle, the trial, the victory of good over evil, therein involved. The just is the right in law; the perfect is the tested in holiness. "In his ages;" among the men of his age. This phrase indicates the contrast between Noah and the men of his day. It is probable, moreover, that he was of pure descent, and in that respect also distinguished from his contemporaries who were the offspring of promiscuous intermarriage between the godly and the ungodly. "Noah walked with God," like Henok. This is the native consequence of his victory over sin, and his acceptance with God. His sons are mentioned, as they are essentially connected with the following events.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:9: These: Gen 2:4, Gen 5:1, Gen 10:1
just: Gen 7:1; Job 12:4; Pro 4:18; Ecc 7:20; Eze 14:14, Eze 14:20; Hab 2:4; Luk 2:25; Luk 23:50; Act 10:22; Rom 1:17; Gal 3:11; Heb 11:7; Pe2 2:5
perfect: or, upright, Ch2 15:17, Ch2 25:2; Job 1:1, Job 1:8; Psa 37:37; Luk 1:6; Phi 3:9-15
and Noah: Gen 5:22, Gen 5:24, Gen 17:1, Gen 48:15; Kg1 3:6; Luk 1:6; Pe1 2:5
Carl Friedrich Keil and Franz Delitzsch
6:9
Gen 6:9-12 contain a description of Noah and his contemporaries; Gen 6:13-22, the announcement of the purpose of God with reference to the flood.
Gen 6:9
"Noah, a righteous man, was blameless among his generations:" righteous in his moral relation to God; blameless (τέλειος, integer) in his character and conduct. דּרות, γενεαί, were the generations or families "which passed by Noah, the Nestor of his time." His righteousness and integrity were manifested in his walking with God, in which he resembled Enoch (Gen 5:22).
Gen 6:10-12
In Gen 6:10-12, the account of the birth of his three sons, and of the corruption of all flesh, is repeated. This corruption is represented as corrupting the whole earth and filling it with wickedness; and thus the judgment of the flood is for the first time fully accounted for. "The earth was corrupt before God (Elohim points back to the previous Elohim in Gen 6:9)," it became so conspicuous to God, that He could not refrain from punishment. The corruption proceeded from the fact, that "all flesh" - i.e., the whole human race which had resisted the influence of the Spirit of God and become flesh (see Gen 6:3) - "had corrupted its way." The term "flesh" in Gen 6:12 cannot include the animal world, since the expression, "corrupted its way," is applicable to man alone. The fact that in Gen 6:13 and Gen 6:17 this term embraces both men and animals is no proof to the contrary, for the simple reason, that in Gen 6:19 "all flesh" denotes the animal world only, an evident proof that the precise meaning of the word must always be determined from the context.
Gen 6:13
"The end of all flesh is come before Me." אל בּוא, when applied to rumours, invariably signifies "to reach the ear" (vid., Gen 18:21; Ex 3:9; Esther 9:11); hence לפני בּא in this case cannot mean a me constitutus est (Ges.). קץ, therefore, is not the end in the sense of destruction, but the end (extremity) of depravity or corruption, which leads to destruction. "For the earth has become full of wickedness מפּגיהם," i.e., proceeding from them, "and I destroy them along with the earth." Because all flesh had destroyed its way, it should be destroyed with the earth by God. The lex talionis is obvious here.
Gen 6:14-15
Noah was exempted from the extermination. He was to build an ark, in order that he himself, his family, and the animals might be preserved. תּבה, which is only used here and in Ex 2:3, Ex 2:5, where it is applied to the ark in which Moses was placed, is probably an Egyptian word: the lxx render it κίβωτος here, and θίβη in Exodus; the Vulgate arca, from which our word ark is derived. Gopher-wood (ligna bituminata; Jerome) is most likely cypress. The ἁπ. λεγ. gopher is related to כּפר, resin, and κυπάρισσος; it is no proof to the contrary that in later Hebrew the cypress is called berosh, for gopher belongs to the pre-Hebraic times. The ark was to be made cells, i.e., divided into cells, קנּים (lit., nests, niduli, mansiunculae), and pitched (כּפר denom. from כּפר) within and without with copher, or asphalte (lxx ἄσφαλτος, Vulg. bitumen). On the supposition, which is a very probable one, that the ark was built in the form not of a ship, but of a chest, with flat bottom, like a floating house, as it was not meant for sailing, but merely to float upon the water, the dimensions, 300 cubits long, 50 broad, and 30 high, give a superficial area of 15,000 square cubits, and a cubic measurement of 450,000 cubits, probably to the ordinary standard, "after the elbow of a man" (Deut 3:11), i.e., measured from the elbow to the end of the middle finger.
Gen 6:16
"Light shalt thou make to the ark, and in a cubit from above shalt thou finish it." As the meaning light for צהר is established by the word צהרים, "double-light" or mid-day, the passage can only signify that a hole or opening for light and air was to be so constructed as to reach within a cubit of the edge of the roof. A window only a cubit square could not possibly be intended; for צהר is not synonymous with חלּון (Gen 8:6), but signifies, generally, a space for light, or by which light could be admitted into the ark, and in which the window, or lattice for opening and shutting, could be fixed; though we can form no distinct idea of what the arrangement was. The door he was to place in the side; and to make "lower, second, and third (sc., cells)," i.e., three distinct stories.
(Note: As the height of the ark was thirty cubits, the three stories of cells can hardly have filled the entire space, since a room ten cubits high, or nine cubits if we deduct the thickness of the floors, would have been a prodigality of space beyond what the necessities required. It has been conjectured that above or below these stories there was space provided for the necessary supplies of food and fodder. At the same time, this is pure conjecture, like every other calculation, not only as to the number and size of the cells, but also as to the number of animals to be collected and the fodder they would require. Hence every objection that has been raised to the suitability of the structure, and the possibility of collecting all the animals in the ark and providing them with food, is based upon arbitrary assumptions, and should be treated as a perfectly groundless fancy. As natural science is still in the dark as to the formation of species, and therefore not in a condition to determine the number of pairs from which all existing species are descended, it is ridiculous to talk, as Pfaff and others do, of 2000 species of mammalia, and 6500 species of birds, which Noah would have had to feed every day.)
Gen 6:17-21
Noah was to build this ark, because God was about to bring a flood upon the earth, and would save him, with his family, and one pair of every kind of animal. מבּוּל, (the flood), is an archaic word, coined expressly for the waters of Noah (Is 54:9), and is used nowhere else except Ps 29:10. הארץ על מים is in apposition to mabbul: "I bring the flood, waters upon the earth, to destroy all flesh, wherein is a living breath" (i.e., man and beast). With Noah, God made a covenant. On בּרית see Gen 15:18. As not only the human race, but the animal world also was to be preserved through Noah, he was to take with him into the ark his wife, his sons and their wives, and of every living thing, of all flesh, two of every sort, a male and a female, to keep them alive; also all kinds of food for himself and family, and for the sustenance of the beasts.
Gen 6:22
"Thus did Noah, according to all that God commanded him" (with regard to the building of the ark). Cf. Heb 11:7.
John Gill
6:9 These are the generations of Noah,.... Or this is the account of his posterity, of the persons that were generated by him, that sprung from him, and peopled the earth after the flood, who are mentioned in the next verse, what follows being to be put in a parenthesis; as the genealogy of Adam is carried on from Adam to Noah, Gen 5:1 so the old world ending at the flood, the genealogy of the new world begins with Noah: though Aben Ezra and Ben Gersome interpret the word "events", things which days bring forth, Prov 27:1 these are the events or the things which befell Noah, of which an account is given in this and some following chapters, whose character is next observed:
Noah was a just man; not only before men, but in the sight of God; and not by his own works of righteousness, for no man is just by them before God, but by the righteousness of the promised seed, the Messiah; for he "became heir of the righteousness which is by faith", Heb 11:7 the righteousness which was to be brought in by the Son of God, and which was revealed to him from faith to faith; and which by faith he received and lived upon, as every just man does, and believed in as his justifying righteousness before God; though he also lived a holy and righteous conversation before men, which may rather be intended in the next part of his character:
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" (w), 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, Gen 5:22.
(w) "in aetatibus suis", Drusius, Junius & Tremellius, Piscator, Cocceius.
John Wesley
6:9 Noah was a just man - Justified before God by faith in the promised seed; for he was an heir of the righteousness which is by faith, Heb 11:7. He was sanctified, and had right principles and dispositions implanted in him: and he was righteous in his conversation, one that made conscience of rendering to all their due, to God his due, and to men theirs. And he walked with God as Enoch had done before him: in his generation, even in that corrupt degenerate age. It is easy to be religious when religion is in fashion; but it is an evidence of strong faith to swim against the stream, and to appear for God, when no one else appears for him: so Noah did, and it is upon record to his immortal honour.
Robert Jamieson, A. R. Fausset and David Brown
6:9 Noah . . . just . . . and perfect--not absolutely; for since the fall of Adam no man has been free from sin except Jesus Christ. But as living by faith he was just (Gal 3:2; Heb 11:7) and perfect--that is, sincere in his desire to do God's will.
6:106:10: Եւ ծնաւ Նոյ երիս որդիս. զՍէմ, զՔամ, զՅաբէթ։
10 Նոյը ծնեց երեք որդի. Սէմին, Քամին, Յաբէթին:
10 Նոյ ծնաւ երեք որդի՝ Սէմը, Քամը ու Յաբեթը։
Եւ ծնաւ Նոյ երիս որդիս, զՍէմ, զՔամ, զՅաբէթ:

6:10: Եւ ծնաւ Նոյ երիս որդիս. զՍէմ, զՔամ, զՅաբէթ։
10 Նոյը ծնեց երեք որդի. Սէմին, Քամին, Յաբէթին:
10 Նոյ ծնաւ երեք որդի՝ Սէմը, Քամը ու Յաբեթը։
zohrab-1805▾ eastern-1994▾ western am▾
6:1010: Ной родил трех сынов: Сима, Хама и Иафета.
6:10 ἐγέννησεν γενναω father; born δὲ δε though; while Νωε νωε Nōe; Noe τρεῖς τρεις three υἱούς υιος son τὸν ο the Σημ σημ Sēm; Sim τὸν ο the Χαμ χαμ the Ιαφεθ ιαφεθ Iapheth; Iafeth
6:10 וַ wa וְ and יֹּ֥ולֶד yyˌôleḏ ילד bear נֹ֖חַ nˌōₐḥ נֹחַ Noah שְׁלֹשָׁ֣ה šᵊlōšˈā שָׁלֹשׁ three בָנִ֑ים vānˈîm בֵּן son אֶת־ ʔeṯ- אֵת [object marker] שֵׁ֖ם šˌēm שֵׁם Shem אֶת־ ʔeṯ- אֵת [object marker] חָ֥ם ḥˌām חָם Ham וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] יָֽפֶת׃ yˈāfeṯ יֶפֶת Japheth
6:10. et genuit tres filios Sem Ham et IafethAnd he begot three sons, Sem, Cham, and Japheth.
10. And Noah begat three sons, Shem, Ham, and Japheth.
6:10. And he conceived three sons: Shem, Ham, and Japheth.
6:10. And Noah begat three sons, Shem, Ham, and Japheth.
And Noah begat three sons, Shem, Ham, and Japheth:

10: Ной родил трех сынов: Сима, Хама и Иафета.
6:10
ἐγέννησεν γενναω father; born
δὲ δε though; while
Νωε νωε Nōe; Noe
τρεῖς τρεις three
υἱούς υιος son
τὸν ο the
Σημ σημ Sēm; Sim
τὸν ο the
Χαμ χαμ the
Ιαφεθ ιαφεθ Iapheth; Iafeth
6:10
וַ wa וְ and
יֹּ֥ולֶד yyˌôleḏ ילד bear
נֹ֖חַ nˌōₐḥ נֹחַ Noah
שְׁלֹשָׁ֣ה šᵊlōšˈā שָׁלֹשׁ three
בָנִ֑ים vānˈîm בֵּן son
אֶת־ ʔeṯ- אֵת [object marker]
שֵׁ֖ם šˌēm שֵׁם Shem
אֶת־ ʔeṯ- אֵת [object marker]
חָ֥ם ḥˌām חָם Ham
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
יָֽפֶת׃ yˈāfeṯ יֶפֶת Japheth
6:10. et genuit tres filios Sem Ham et Iafeth
And he begot three sons, Sem, Cham, and Japheth.
6:10. And he conceived three sons: Shem, Ham, and Japheth.
6:10. And Noah begat three sons, Shem, Ham, and Japheth.
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
10-13: Заключающиеся и этом разделе четыре стиха представляют почти буквальное повторение вышесказанного в стихах 5:32; 6:5–7. Но это никого не должно смущать: так как в 9: ст. этой главы, как мы отметили, началась новая история — история Ноя и потопа, которая первоначально составляла особое и независимое повествование, то такое повторение более, чем естественно; и удивительное совпадение в содержании является лишь новым доказательством истинности самых событий, служащих предметом рассматриваемых повествований.

«конец всякой плоти пришел пред лице…» Многие комментаторы не без основания предполагают, что здесь речь идет о конце того сто двадцатилетнего периода, который назначен был Богом для покаяния людей и в течение которого Он тщетно ожидал их исправления (1: Пет 3:19–20; 2: Пет 3:9–15).

Построение им ковчега.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:10: am 1556, bc 2448
Shem: Gen 5:32
John Gill
6:10 And Noah begat three sons, Shem, Ham, and Japheth. When he was five hundred years of age, and before the flood came upon the earth; and when it was so wicked as is next described: of these sons of his, and of the order in which they are placed; see Gill on Gen 5:32.
6:116:11: Եւ ապականեցա՛ւ երկիր առաջի Աստուծոյ, եւ լցա՛ւ երկիր անիրաւութեամբք։
11 Ապականուեց երկիրն Աստծու առաջ, աշխարհը լցուեց անարդարութեամբ:
11 Երկիրը Աստուծոյ առջեւ ապականեցաւ եւ անիրաւութեամբ լեցուեցաւ։
Եւ ապականեցաւ երկիր առաջի Աստուծոյ, եւ լցաւ երկիր անիրաւութեամբք:

6:11: Եւ ապականեցա՛ւ երկիր առաջի Աստուծոյ, եւ լցա՛ւ երկիր անիրաւութեամբք։
11 Ապականուեց երկիրն Աստծու առաջ, աշխարհը լցուեց անարդարութեամբ:
11 Երկիրը Աստուծոյ առջեւ ապականեցաւ եւ անիրաւութեամբ լեցուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
6:1111: Но земля растлилась пред лицем Божиим, и наполнилась земля злодеяниями.
6:11 ἐφθάρη φθειρω corrupt δὲ δε though; while ἡ ο the γῆ γη earth; land ἐναντίον εναντιον next to; before τοῦ ο the θεοῦ θεος God καὶ και and; even ἐπλήσθη πληθω fill; fulfill ἡ ο the γῆ γη earth; land ἀδικίας αδικια injury; injustice
6:11 וַ wa וְ and תִּשָּׁחֵ֥ת ttiššāḥˌēṯ שׁחת destroy הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face הָֽ hˈā הַ the אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) וַ wa וְ and תִּמָּלֵ֥א ttimmālˌē מלא be full הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth חָמָֽס׃ ḥāmˈās חָמָס violence
6:11. corrupta est autem terra coram Deo et repleta est iniquitateAnd the earth was corrupted before God, and was filled with iniquity.
11. And the earth was corrupt before God, and the earth was filled with violence.
6:11. Yet the earth was corrupted before the eyes of God, and it was filled with iniquity.
6:11. The earth also was corrupt before God, and the earth was filled with violence.
The earth also was corrupt before God, and the earth was filled with violence:

11: Но земля растлилась пред лицем Божиим, и наполнилась земля злодеяниями.
6:11
ἐφθάρη φθειρω corrupt
δὲ δε though; while
ο the
γῆ γη earth; land
ἐναντίον εναντιον next to; before
τοῦ ο the
θεοῦ θεος God
καὶ και and; even
ἐπλήσθη πληθω fill; fulfill
ο the
γῆ γη earth; land
ἀδικίας αδικια injury; injustice
6:11
וַ wa וְ and
תִּשָּׁחֵ֥ת ttiššāḥˌēṯ שׁחת destroy
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
הָֽ hˈā הַ the
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וַ wa וְ and
תִּמָּלֵ֥א ttimmālˌē מלא be full
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
חָמָֽס׃ ḥāmˈās חָמָס violence
6:11. corrupta est autem terra coram Deo et repleta est iniquitate
And the earth was corrupted before God, and was filled with iniquity.
6:11. Yet the earth was corrupted before the eyes of God, and it was filled with iniquity.
6:11. The earth also was corrupt before God, and the earth was filled with violence.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
11-12: Depravity of the World.B. C. 2448.
11 The earth also was corrupt before God, and the earth was filled with violence. 12 And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth.
The wickedness of that generation is here again spoken of, either as a foil to Noah's piety--he was just and perfect, when all the earth was corrupt; or as a further justification of God's resolution to destroy the world, which he was now about to communicate to his servant Noah. 1. All kinds of sin was found among them, for it is said (v. 11) that the earth was, (1.) Corrupt before God, that is, in the matters of God's worship; either they had other gods before him, or they worshipped him by images, or they were corrupt and wicked in despite and contempt of God, daring him and defying him to his face. (2.) The earth was also filled with violence and injustice towards men. There was no order nor regular government; no man was safe in the possession of that which he had the most clear and incontestable right to, no, not the most innocent life; there was nothing but murders, rapes, and rapine. Note, Wickedness, as it is the shame of human nature, so it is the ruin of human society. Take away conscience and the fear of God, and men become beasts and devils to one another, like the fishes of the sea, where the greater devour the less. Sin fills the earth with violence, and so turns the world into a wilderness, into a cock-pit. 2. The proof and evidence of it were undeniable; for God looked upon the earth, and was himself an eye-witness of the corruption that was in it, of which before, v. 5. The righteous Judge in all his judgments proceeds upon the infallible certainty of his own omniscience, Ps. xxxiii. 13. 3. That which most aggravated the matter was the universal spreading of the contagion: All flesh had corrupted his way. It was not some particular nations or cities that were thus wicked, but the whole world of mankind were so; there was none that did good, no, not one besides Noah. Note, When wickedness has become general and universal ruin is not far off; while there is a remnant of praying people in a nation, to empty the measure as it fills, judgments may be kept off a great while; but when all hands are at work to pull down the fences by sin, and none stand in the gap to make up the breach, what can be expected but an inundation of wrath?
Adam Clarke: Commentary on the Bible - 1831
6:11: The earth also was corrupt - See the note on Gen 6:5.
Albert Barnes: Notes on the Bible - 1834
6:11-12
And the land was corrupt. - In contrast with Noah, the rest of the race were corrupt - entirely depraved by sin. "It was filled with violence" - with the outward exhibition of inward carnality. "And God saw this." It was patent to the eye of Heaven. This is the ground of the following commission.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:11: before: Gen 7:1, Gen 10:9, Gen 13:13; Ch2 34:27; Luk 1:6; Rom 2:13, Rom 3:19
filled: Psa 11:5, Psa 55:9, Psa 140:11; Isa 60:18; Jer 6:7; Eze 8:17, Eze 28:16; Hos 4:1, Hos 4:2; Hab 1:2, Hab 2:8, Hab 2:17
Geneva 1599
6:11 The earth also was corrupt before God, and the earth was filled with (k) violence.
(k) Meaning, that all were given to the contempt of God, and oppression of their neighbours.
John Gill
6:11 The earth also was corrupt before God,.... That is, the inhabitants of the earth were corrupt in their lives and conversations; they were corrupt both in principle and practice, and did abominable things; and those corruptions were, according to Jarchi, uncleanness and idolatry; they were corrupt in the worship of God, worshipping the creature more, or besides the Creator; and they were corrupt in their manners and behaviour to one another, being guilty of fornication and adultery, and other enormous crimes; of some against God, and of others against their neighbours; and these they committed openly and impudently, without any fear of God, or dread of his wrath and displeasure, and in contempt of him, his will and laws:
and the earth was filled with violence; with doing injury to the persons and properties of men; with oppression and cruelty, by tyrannical decrees and unrighteous judgments; or with rapines and robberies, as the Targums and Jarchi; and with rapes, as Aben Ezra adds: the account that Lucian (x) gives from tradition agrees with this; that the present race of men is not the first, they totally perished by a flood; and those men were very insolent and addicted to unjust actions; for they neither kept their oaths, nor were hospitable to strangers, nor gave ear to suppliants, for which reason they were destroyed.
(x) De Dea Syria.
John Wesley
6:11 The earth also was corrupt before God - That is, in the matters of God's worship; either they had other gods before him, or worshipped him by images: or, they were corrupt and wicked in despite of God. The earth was also filled with violence, and injustice towards men; there was no order nor regular government, no man was safe in the possession of that which he had the most clear right to, there was nothing but murders, rapes and rapines.
Robert Jamieson, A. R. Fausset and David Brown
6:11 the earth was filled with violence--In the absence of any well-regulated government it is easy to imagine what evils would arise. Men did what was right in their own eyes, and, having no fear of God, destruction and misery were in their ways.
6:126:12: Եւ ետես Տէր Աստուած զերկիր, եւ էր ապականեալ. զի ապականեա՛ց ամենայն մարմին զճանապարհս իւր ՚ի վերայ երկրի։
12 Տէր Աստուած տեսաւ, որ երկիրն ապականուած է, որովհետեւ երկրի վրայ ամէն էակ ապականել էր իր ճանապարհը:
12 Աստուած երկրի վրայ նայեցաւ եւ ահա ապականած էր, վասն զի երկրի վրայ ամէն մարմին իր ճամբան ապականեր էր։
Եւ ետես [100]Տէր Աստուած զերկիր, եւ էր ապականեալ. զի ապականեաց ամենայն մարմին զճանապարհ իւր ի վերայ երկրի:

6:12: Եւ ետես Տէր Աստուած զերկիր, եւ էր ապականեալ. զի ապականեա՛ց ամենայն մարմին զճանապարհս իւր ՚ի վերայ երկրի։
12 Տէր Աստուած տեսաւ, որ երկիրն ապականուած է, որովհետեւ երկրի վրայ ամէն էակ ապականել էր իր ճանապարհը:
12 Աստուած երկրի վրայ նայեցաւ եւ ահա ապականած էր, վասն զի երկրի վրայ ամէն մարմին իր ճամբան ապականեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
6:1212: И воззрел Бог на землю, и вот, она растленна, ибо всякая плоть извратила путь свой на земле.
6:12 καὶ και and; even εἶδεν οραω view; see κύριος κυριος lord; master ὁ ο the θεὸς θεος God τὴν ο the γῆν γη earth; land καὶ και and; even ἦν ειμι be κατεφθαρμένη καταφθειρω decompose; corrupt ὅτι οτι since; that κατέφθειρεν καταφθειρω decompose; corrupt πᾶσα πας all; every σὰρξ σαρξ flesh τὴν ο the ὁδὸν οδος way; journey αὐτοῦ αυτος he; him ἐπὶ επι in; on τῆς ο the γῆς γη earth; land
6:12 וַ wa וְ and יַּ֧רְא yyˈar ראה see אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth וְ wᵊ וְ and הִנֵּ֣ה hinnˈē הִנֵּה behold נִשְׁחָ֑תָה nišḥˈāṯā שׁחת destroy כִּֽי־ kˈî- כִּי that הִשְׁחִ֧ית hišḥˈîṯ שׁחת destroy כָּל־ kol- כֹּל whole בָּשָׂ֛ר bāśˈār בָּשָׂר flesh אֶת־ ʔeṯ- אֵת [object marker] דַּרְכֹּ֖ו darkˌô דֶּרֶךְ way עַל־ ʕal- עַל upon הָ hā הַ the אָֽרֶץ׃ ס ʔˈāreṣ . s אֶרֶץ earth
6:12. cumque vidisset Deus terram esse corruptam omnis quippe caro corruperat viam suam super terramAnd when God had seen that the earth was corrupted (for all flesh had corrupted its way upon the earth,)
12. And God saw the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth.
6:12. And when God had seen that the earth had been corrupted, (indeed, all flesh had corrupted its way upon the earth)
6:12. And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth.
And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth:

12: И воззрел Бог на землю, и вот, она растленна, ибо всякая плоть извратила путь свой на земле.
6:12
καὶ και and; even
εἶδεν οραω view; see
κύριος κυριος lord; master
ο the
θεὸς θεος God
τὴν ο the
γῆν γη earth; land
καὶ και and; even
ἦν ειμι be
κατεφθαρμένη καταφθειρω decompose; corrupt
ὅτι οτι since; that
κατέφθειρεν καταφθειρω decompose; corrupt
πᾶσα πας all; every
σὰρξ σαρξ flesh
τὴν ο the
ὁδὸν οδος way; journey
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
6:12
וַ wa וְ and
יַּ֧רְא yyˈar ראה see
אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
וְ wᵊ וְ and
הִנֵּ֣ה hinnˈē הִנֵּה behold
נִשְׁחָ֑תָה nišḥˈāṯā שׁחת destroy
כִּֽי־ kˈî- כִּי that
הִשְׁחִ֧ית hišḥˈîṯ שׁחת destroy
כָּל־ kol- כֹּל whole
בָּשָׂ֛ר bāśˈār בָּשָׂר flesh
אֶת־ ʔeṯ- אֵת [object marker]
דַּרְכֹּ֖ו darkˌô דֶּרֶךְ way
עַל־ ʕal- עַל upon
הָ הַ the
אָֽרֶץ׃ ס ʔˈāreṣ . s אֶרֶץ earth
6:12. cumque vidisset Deus terram esse corruptam omnis quippe caro corruperat viam suam super terram
And when God had seen that the earth was corrupted (for all flesh had corrupted its way upon the earth,)
6:12. And when God had seen that the earth had been corrupted, (indeed, all flesh had corrupted its way upon the earth)
6:12. And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:12: God: Gen 6:8, Gen 18:21; Job 33:27; Psa 14:2, Psa 33:13, Psa 33:14, Psa 53:2, Psa 53:3; Pro 15:3
for all: Gen 6:4, Gen 6:5, Gen 7:1, Gen 7:21, Gen 9:12, Gen 9:16, Gen 9:17; Job 22:15-17; Luk 3:6; Pe1 3:19, Pe1 3:20; Pe2 2:5
John Gill
6:12 And God looked upon the earth, and, behold, it was corrupt,.... This is spoken as if he had never looked upon it before; whereas his eyes are always upon the earth, and the inhabitants of it, and upon all their ways and works: but this denotes the special notice he took, and the particular observation he made upon the condition and circumstances the earth, and its inhabitants, were in. And this is remarked, as well as the particle "behold" is used, to denote the certainty of this corruption; it must needs be true, that the earth was corrupted, since the omniscient God had declared it to be so, who sees and knows all things:
for all flesh had corrupted his way upon the earth: that is, all men, excepting Noah; who were flesh, carnal and unregenerate persons; these had corrupted the way of God, the true religion, with their idolatries: and they had corrupted their own way, their manners, their life and conversation with their uncleanness and wickedness of various sorts: the Arabic writers (y) say, that after Enoch was taken away, the children of Seth and of Cain worshipped idols, everyone as he pleased, and were immersed in wickedness, and gave their right hands to each other, and joined in fellowship in committing sin and vice; and that in the times of Noah, none were left in the holy mount but he and his wife, and his three sons and their wives; all went down below and mixed with the daughters of Cain, and were immersed in sins, and worshipped strange gods, and so the earth was corrupted and filled with lasciviousness. The Jewish writers also observe (z), that the generations of Cain were guilty of uncleanness, men and women, like beasts, and defiled themselves with all kind of fornication and incest, everyone with his mother, and with his own sister, and with his brother's wife, and that openly, and in the streets: and Sanchoniatho (a), the Heathen historian, the writer of the history of Cain's line, says of the fifth generation before the flood, that the women of those times, without shame, lay with any man they could meet with.
(y) Elmacinus & Patricides, apud Hottinger. Smegma Oriental. l. 1. c. 8. p. 242, 247. (z) Pirke Eliezer, c. 22. (a) Apud Euseb. Praepar. Evangel. l. 1. p. 34, 35.
John Wesley
6:12 God looked upon the earth - And was himself an eye - witness of the corruption that was in it, for all flesh had corrupted his way - It was not some particular nations that were thus wicked, but the whole world so; there was none good beside Noah.
6:136:13: Եւ ասէ Տէր Աստուած ցՆոյ. Ժամանակ ամենայն մարդոյ հասեա՛լ է առաջի իմ. զի լցա՛ւ երկիր անիրաւութեամբք ՚ի նոցանէ. եւ ահա ես ապականեցի՛ց զնոսա՝ եւ զերկիր։
13 Տէր Աստուած ասաց Նոյին. «Բոլոր մարդկանց վերջը հասել է, որովհետեւ երկիրը լցուել է նրանց անիրաւութիւններով: Ես կ’ոչնչացնեմ նրանց ու երկիրը:
13 Եւ Աստուած ըսաւ Նոյին. «Բոլոր մարմիններուն վերջը հասած է իմ առջեւս, քանզի երկիրը անոնց միջոցաւ անիրաւութեամբ լեցուեցաւ, ուստի զանոնք երկրին հետ պիտի աւերեմ։
Եւ ասէ [101]Տէր Աստուած ցՆոյ. [102]Ժամանակ ամենայն մարդոյ`` հասեալ է առաջի իմ, զի լցաւ երկիր անիրաւութեամբք ի նոցանէ. եւ ահա ես ապականեցից զնոսա եւ զերկիր:

6:13: Եւ ասէ Տէր Աստուած ցՆոյ. Ժամանակ ամենայն մարդոյ հասեա՛լ է առաջի իմ. զի լցա՛ւ երկիր անիրաւութեամբք ՚ի նոցանէ. եւ ահա ես ապականեցի՛ց զնոսա՝ եւ զերկիր։
13 Տէր Աստուած ասաց Նոյին. «Բոլոր մարդկանց վերջը հասել է, որովհետեւ երկիրը լցուել է նրանց անիրաւութիւններով: Ես կ’ոչնչացնեմ նրանց ու երկիրը:
13 Եւ Աստուած ըսաւ Նոյին. «Բոլոր մարմիններուն վերջը հասած է իմ առջեւս, քանզի երկիրը անոնց միջոցաւ անիրաւութեամբ լեցուեցաւ, ուստի զանոնք երկրին հետ պիտի աւերեմ։
zohrab-1805▾ eastern-1994▾ western am▾
6:1313: И сказал Бог Ною: конец всякой плоти пришел пред лице Мое, ибо земля наполнилась от них злодеяниями; и вот, Я истреблю их с земли.
6:13 καὶ και and; even εἶπεν επω say; speak ὁ ο the θεὸς θεος God πρὸς προς to; toward Νωε νωε Nōe; Noe καιρὸς καιρος season; opportunity παντὸς πας all; every ἀνθρώπου ανθρωπος person; human ἥκει ηκω here ἐναντίον εναντιον next to; before μου μου of me; mine ὅτι οτι since; that ἐπλήσθη πληθω fill; fulfill ἡ ο the γῆ γη earth; land ἀδικίας αδικια injury; injustice ἀπ᾿ απο from; away αὐτῶν αυτος he; him καὶ και and; even ἰδοὺ ιδου see!; here I am ἐγὼ εγω I καταφθείρω καταφθειρω decompose; corrupt αὐτοὺς αυτος he; him καὶ και and; even τὴν ο the γῆν γη earth; land
6:13 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say אֱלֹהִ֜ים ʔᵉlōhˈîm אֱלֹהִים god(s) לְ lᵊ לְ to נֹ֗חַ nˈōₐḥ נֹחַ Noah קֵ֤ץ qˈēṣ קֵץ end כָּל־ kol- כֹּל whole בָּשָׂר֙ bāśˌār בָּשָׂר flesh בָּ֣א bˈā בוא come לְ lᵊ לְ to פָנַ֔י fānˈay פָּנֶה face כִּֽי־ kˈî- כִּי that מָלְאָ֥ה mālᵊʔˌā מלא be full הָ hā הַ the אָ֛רֶץ ʔˈāreṣ אֶרֶץ earth חָמָ֖ס ḥāmˌās חָמָס violence מִ mi מִן from פְּנֵיהֶ֑ם ppᵊnêhˈem פָּנֶה face וְ wᵊ וְ and הִנְנִ֥י hinnˌî הִנֵּה behold מַשְׁחִיתָ֖ם mašḥîṯˌām שׁחת destroy אֶת־ ʔeṯ- אֵת together with הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
6:13. dixit ad Noe finis universae carnis venit coram me repleta est terra iniquitate a facie eorum et ego disperdam eos cum terraHe said to Noe: The end of all flesh is come before me, the earth is filled with iniquity through them, and I will destroy them with the earth.
13. And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.
6:13. he said to Noah: “The end of all flesh has arrived in my sight. The earth has been filled with iniquity by their presence, and I will destroy them, along with the earth.
6:13. And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.
And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth:

13: И сказал Бог Ною: конец всякой плоти пришел пред лице Мое, ибо земля наполнилась от них злодеяниями; и вот, Я истреблю их с земли.
6:13
καὶ και and; even
εἶπεν επω say; speak
ο the
θεὸς θεος God
πρὸς προς to; toward
Νωε νωε Nōe; Noe
καιρὸς καιρος season; opportunity
παντὸς πας all; every
ἀνθρώπου ανθρωπος person; human
ἥκει ηκω here
ἐναντίον εναντιον next to; before
μου μου of me; mine
ὅτι οτι since; that
ἐπλήσθη πληθω fill; fulfill
ο the
γῆ γη earth; land
ἀδικίας αδικια injury; injustice
ἀπ᾿ απο from; away
αὐτῶν αυτος he; him
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
καταφθείρω καταφθειρω decompose; corrupt
αὐτοὺς αυτος he; him
καὶ και and; even
τὴν ο the
γῆν γη earth; land
6:13
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
אֱלֹהִ֜ים ʔᵉlōhˈîm אֱלֹהִים god(s)
לְ lᵊ לְ to
נֹ֗חַ nˈōₐḥ נֹחַ Noah
קֵ֤ץ qˈēṣ קֵץ end
כָּל־ kol- כֹּל whole
בָּשָׂר֙ bāśˌār בָּשָׂר flesh
בָּ֣א bˈā בוא come
לְ lᵊ לְ to
פָנַ֔י fānˈay פָּנֶה face
כִּֽי־ kˈî- כִּי that
מָלְאָ֥ה mālᵊʔˌā מלא be full
הָ הַ the
אָ֛רֶץ ʔˈāreṣ אֶרֶץ earth
חָמָ֖ס ḥāmˌās חָמָס violence
מִ mi מִן from
פְּנֵיהֶ֑ם ppᵊnêhˈem פָּנֶה face
וְ wᵊ וְ and
הִנְנִ֥י hinnˌî הִנֵּה behold
מַשְׁחִיתָ֖ם mašḥîṯˌām שׁחת destroy
אֶת־ ʔeṯ- אֵת together with
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
6:13. dixit ad Noe finis universae carnis venit coram me repleta est terra iniquitate a facie eorum et ego disperdam eos cum terra
He said to Noe: The end of all flesh is come before me, the earth is filled with iniquity through them, and I will destroy them with the earth.
6:13. he said to Noah: “The end of all flesh has arrived in my sight. The earth has been filled with iniquity by their presence, and I will destroy them, along with the earth.
6:13. And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
13: Prediction of the Deluge.B. C. 2448.
13 And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth. 14 Make thee an ark of gopher wood; rooms shalt thou make in the ark, and shalt pitch it within and without with pitch. 15 And this is the fashion which thou shalt make it of: The length of the ark shall be three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits. 16 A window shalt thou make to the ark, and in a cubit shalt thou finish it above; and the door of the ark shalt thou set in the side thereof; with lower, second, and third stories shalt thou make it. 17 And, behold, I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; and every thing that is in the earth shall die. 18 But with thee will I establish my covenant; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons' wives with thee. 19 And of every living thing of all flesh, two of every sort shalt thou bring into the ark, to keep them alive with thee; they shall be male and female. 20 Of fowls after their kind, and of cattle after their kind, of every creeping thing of the earth after his kind, two of every sort shall come unto thee, to keep them alive. 21 And take thou unto thee of all food that is eaten, and thou shalt gather it to thee; and it shall be for food for thee, and for them.
Here it appears indeed that Noah found grace in the eyes of the Lord. God's favour to him was plainly intimated in what he said of him, v. 8-10, where his name is mentioned five times in five lines, when once might have served to make the sense clear, as if the Holy Ghost took a pleasure in perpetuating his memory; but it appears much more in what he says to him in these verses--the informations and instructions here given him.
I. God here makes Noah the man of his counsel, communicating to him his purpose to destroy this wicked world by water. As, afterwards, he told Abraham his resolution concerning Sodom (ch. xviii. 17, Shall I hide from Abraham?) so here "Shall I hide from Noah the thing that I do, seeing that he shall become a great nation?" Note, The secret of the Lord is with those that fear him (Ps. xxv. 14); it was with his servants the prophets (Amos iii. 7), by a spirit of revelation, informing them particularly of his purposes; it is with all believers by a spirit of wisdom and faith, enabling them to understand and apply the general declarations of the written word, and the warnings there given. Now,
1. God told Noah, in general, that he would destroy the world (v. 13): The end of all flesh has come before me; I will destroy them; that is, the ruin of this wicked world is decreed and determined; it has come, that is, it will come surely, and come quickly. Noah, it is likely, in preaching to his neighbours, had warned them, in general, of the wrath of God that they would bring upon themselves by their wickedness, and now God seconds his endeavours by a particular denunciation of wrath, that Noah might try whether this would work upon them. Hence observe, (1.) That God confirmeth the words of his messengers, Isa. xliv. 26. (2.) That to him that has, and uses what he has for the good of others, more shall be given, more full instructions.
2. He told him, particularly, that he would destroy the world by a flood of waters: And behold, I, even I, do bring a flood of waters upon the earth, v. 17. God could have destroyed all mankind by the sword of an angel, a flaming sword turning every way, as he destroyed all the first-born of the Egyptians and the camp of the Assyrians; and then there needed no more than to set a mark upon Noah and his family for their preservation. But God chose to do it by a flood of waters, which should drown the world. The reasons, we may be sure, were wise and just, though to us unknown. God has many arrows in his quiver, and he may use which he please: as he chooses the rod with which he will correct his children, so he chooses the sword with which he will cut off his enemies. Observe the manner of expression: "I, even I, do bring a flood; I that am infinite in power, and therefore can do it, infinite in justice, and therefore will do it." (1.) It intimates the certainty of the judgment: I, even I, will do it. That cannot but be done effectually which God himself undertakes the doing of. See Job xi. 10. (2.) It intimates the tendency of it to God's glory and the honour of his justice. Thus he will be magnified and exalted in the earth, and all the world shall be made to know that he is the God to whom vengeance belongs; methinks the expression here is somewhat like that, Isa. i. 24, Ah, I will ease me of mine adversaries.
II. God here makes Noah the man of his covenant, another Hebrew periphrasis of a friend (v. 18): But with thee will I establish my covenant. 1. The covenant of providence, that the course of nature shall be continued to the end of time, notwithstanding the interruption which the flood would give to it. This promise was immediately made to Noah and his sons, ch. ix. 8, &c. They were as trustees for all this part of the creation, and a great honour was thereby put upon him and his. 2. The covenant of grace, that God would be to him a God and that out of his seed God would take to himself a people. Note, (1.) When God makes a covenant, he establishes it, he makes it sure, he makes it good; his are everlasting covenants. (2.) The covenant of grace has in it the recompence of singular services, and the fountain and foundation of all distinguishing favours; we need desire no more, either to make up our losses for God or to make up a happiness for us in God, than to have his covenant established with us.
III. God here makes Noah a monument of sparing mercy, by putting him in a way to secure himself in the approaching deluge, that he might not perish with the rest of the world: I will destroy them, says God, with the earth, v. 13. "But make thee an ark; I will take care to preserve thee alive." Note, Singular piety shall be recompensed with distinguishing salvations, which are in a special manner obliging. This will add much to the honour and happiness of glorified saints, that they shall be saved when the greatest part of the world is left to perish. Now,
1. God directs Noah to make an ark, v. 14-16. This ark was like the hulk of a ship, fitted not to sail upon the waters (there was no occasion for that, when there should be no shore to sail to), but to float upon the waters, waiting for their fall. God could have secured Noah by the ministration of angels, without putting him to any care, or pains, or trouble, himself; but he chose to employ him in making that which was to be the means of his preservation, both for the trial of his faith and obedience and to teach us that none shall be saved by Christ but those only that work out their salvation. We cannot do it without God, and he will not without us. Both the providence of God, and the grace of God, own and crown the endeavours of the obedient and diligent. God gave him very particular instructions concerning this building, which could not but be admirably well fitted for the purpose when Infinite Wisdom itself was the architect. (1.) It must be made of gopher-wood. Noah, doubtless, knew what sort of wood that was, though we now do not, whether cedar, or cypress, or what other. (2.) He must make it three stories high within. (3.) He must divide it into cabins, with partitions, places fitted for the several sorts of creatures, so as to lose no room. (4.) Exact dimensions were given him, that he might make it proportionable, and might have room enough in it to answer the intention and no more. Note, Those that work for God must take their measures from him and carefully observe them. Note, further, It is fit that he who appoints us our habitation should fix the bounds and limits of it. (5.) He must pitch it within and without--without, to shed off the rain, and to prevent the water from soaking in--within, to take away the bad smell of the beasts when kept close. Observe, God does not bid him paint it, but pitch it. If God gives us habitations that are safe, and warm, and wholesome, we are bound to be thankful, though they are not magnificent or nice. (6.) He must make a little window towards the top, to let in light, and (some think) that through that window he might behold the desolations to be made in the earth. (7.) He must make a door in the side of it, by which to go in and out.
2. God promises Noah that he and his shall be preserved alive in the ark (v. 18): Thou shalt come into the ark. Note, What we do in obedience to God, we ourselves are likely to have the comfort and benefit of. If thou be wise, thou shalt be wise for thyself. Nor was he himself only saved in the ark, but his wife, and his sons, and his sons' wives. Observe, (1.) The care of good parents; they are solicitous not only for their own salvation, but for the salvation of their families, and especially their children. (2.) The happiness of those children that have godly parents. Their parents' piety often procures them temporal salvation, as here; and it furthers them in the way to eternal salvation, if they improve the benefit of it.
IV. God here makes Noah a great blessing to the world, and herein makes him an eminent type of the Messiah, though not the Messiah himself, as his parents expected, ch. v. 29. 1. God made him a preacher to the men of that generation. As a watchman, he received the word from God's mouth, that he might give them warning, Ezek. iii. 17. Thus, while the long-suffering of God waited, by his Spirit in Noah, he preached to the old world, who, when Peter wrote, were spirits in prison (1 Pet. iii. 18-20), and herein he was a type of Christ, who, in a land and age wherein all flesh had corrupted their way, went about preaching repentance and warning men of a deluge of wrath coming. 2. God made him a saviour to the inferior creatures, to keep the several kinds of them from perishing and being lost in the deluge, v. 19-21. This was a great honour put upon him, that not only in him the race of mankind should be kept up, and that from him should proceed a new world, the church, the soul of the world, and Messiah, the head of that church, but that he should be instrumental to preserve the inferior creatures, and so mankind should in him acquire a new title to them and their service. (1.) He was to provide shelter for them, that they might not be drowned. Two of every sort, male and female, he must take with him into the ark; and lest he should make any difficulty of gathering them together, and getting them in, God promises (v. 20) that they shall of their own accord come to him. He that makes the ox to know his owner and his crib then made him know his preserver and his ark. (2.) He was to provide sustenance for them, that they might not be starved, v. 21. He must victual his ship according to the number of his crew, that great family which he had now the charge of, and according to the time appointed for his confinement. Herein also he was a type of Christ, to whom it is owing that the world stands, by whom all things consist, and who preserves mankind from being totally cut off and ruined by sin; in him the holy seed is saved alive, and the creation rescued from the vanity under which it groans. Noah saved those whom he was to rule, so does Christ, Heb. v. 9,
Adam Clarke: Commentary on the Bible - 1831
6:13: I will destroy them with the earth - Not only the human race was to he destroyed, but all terrestrial animals, i.e. those which could not live in the waters. These must necessarily be destroyed when the whole surface of the earth was drowned. But destroying the earth may probably mean the alteration of its constitution. Dr. Woodward, in his natural history of the earth, has rendered it exceedingly probable that the whole terrestrial substance was amalgamated with the waters, after which the different materials of its composition settled in beds or strata according to their respective gravities. This theory, however, is disputed by others.
Albert Barnes: Notes on the Bible - 1834
6:13-21
The directions concerning the ark embrace the purpose to destroy the race of man Gen 6:13, the plan and specification of the ark Gen 6:14-16, the announcement of the deluge Gen 6:17, the arrangements for the preservation of Noah and his family, and certain kinds of animals Gen 6:18-21.

6:13
The end of all flesh. - The end may mean either the point to which it tends, or the extermination of the race. The latter is the simpler. All flesh is to be understood of the whole race, while yet it does not preclude the exception of Noah and his family. This teaches us to beware of applying an inflexible literality to such terms as all, when used in the sense of ordinary conversation. "Is come before me," is in the contemplation of my mind as an event soon to be realized. "For the land is filled with violence." The reason. "I will destroy them." The resolve. There is retribution here, for the words "corrupt" and "destroy" are the same in the original.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:13: The end: Jer 51:13; Eze 7:2-6; Amo 8:2; Pe1 4:7
filled: Gen 6:4, Gen 6:11, Gen 6:12, Gen 49:5; Hos 4:1, Hos 4:2
and behold: Gen 6:17
with: or, from, Gen 7:23
the earth: Jer 4:23-28; Heb 11:7; Pe2 3:6, Pe2 3:7, Pe2 3:10-12
John Gill
6:13 And God said unto Noah,.... This is a proof that he found favour in his eyes, since he spake to him, and told him what he had observed, and what he was determined to do, and gave him directions to make an ark for the security of himself and family, when he should destroy the world:
the end of all flesh is come before me; that is, it was determined to put an end to the lives of all men, and of all cattle, and fowl and creeping things on the earth; all which are included in the phrase, "all flesh", even every living substance on the earth:
for the earth is filled with violence through them; that is, through men, for they are principally intended in the preceding clause, though not only; and it was through them, and not through other creatures, that the earth was filled with violence, in the sense in which it is explained in See Gill on Gen 6:11,
and behold, I will destroy them with the earth; meaning, that he would destroy all men, together with the cattle and creeping things of the earth, the trees, and herbs, and plants in it, yea, that itself, for that is said to perish by the flood, 2Pet 3:6. Some render it, "out of the earth" (b); that is, would destroy them from it, that they should be no more on it.
(b) "e terra", Cartwright; some in Vatablus; so Ar. vers. Aben Ezra, Jarchi, Ben Gersom & Ben Melech.
John Wesley
6:13 The end of all flesh is come before me; I will destroy them - The ruin of this wicked world is decreed; it is come, that is, it will come surely, and come quickly.
Robert Jamieson, A. R. Fausset and David Brown
6:13 And God said unto Noah--How startling must have been the announcement of the threatened destruction! There was no outward indication of it. The course of nature and experience seemed against the probability of its occurrence. The public opinion of mankind would ridicule it. The whole world would be ranged against him. Yet, persuaded the communication was from God, through faith (Heb 11:7), he set about preparing the means for preserving himself and family from the impending calamity.
6:146:14: Արդ՝ արա՛ դու քեզ տապան ՚ի չորեքկուսի փայտից, խո՛րշս խորշս գործեսցես զտապանն. եւ նաւթի՛ւ ծեփեսցես զնա ներքոյ եւ արտաքոյ։
14 Արդ, դու քեզ համար քառակուսի փայտից տապան կը շինես: Տապանը բաժանմունքներով կը պատրաստես եւ ներսից ու դրսից կուպրով կը ծեփես:
14 Արդ դուն քեզի խժաբեր* փայտէ տապան մը շինէ, տապանին մէջ խորշեր շինէ, զանիկա ներսէն ու դուրսէն ձիւթով ծեփէ։
Արդ արա դու քեզ տապան ի [103]չորեքկուսի փայտից, խորշս խորշս գործեսցես զտապանն, եւ նաւթիւ ծեփեսցես զնա ներքոյ եւ արտաքոյ:

6:14: Արդ՝ արա՛ դու քեզ տապան ՚ի չորեքկուսի փայտից, խո՛րշս խորշս գործեսցես զտապանն. եւ նաւթի՛ւ ծեփեսցես զնա ներքոյ եւ արտաքոյ։
14 Արդ, դու քեզ համար քառակուսի փայտից տապան կը շինես: Տապանը բաժանմունքներով կը պատրաստես եւ ներսից ու դրսից կուպրով կը ծեփես:
14 Արդ դուն քեզի խժաբեր* փայտէ տապան մը շինէ, տապանին մէջ խորշեր շինէ, զանիկա ներսէն ու դուրսէն ձիւթով ծեփէ։
zohrab-1805▾ eastern-1994▾ western am▾
6:1414: Сделай себе ковчег из дерева гофер; отделения сделай в ковчеге и осмоли его смолою внутри и снаружи.
6:14 ποίησον ποιεω do; make οὖν ουν then σεαυτῷ σεαυτου of yourself κιβωτὸν κιβωτος ark ἐκ εκ from; out of ξύλων ξυλον wood; timber τετραγώνων τετραγωνος four-cornered νοσσιὰς νοσσια brood ποιήσεις ποιεω do; make τὴν ο the κιβωτὸν κιβωτος ark καὶ και and; even ἀσφαλτώσεις ασφαλτοω he; him ἔσωθεν εσωθεν from inside; inwardly καὶ και and; even ἔξωθεν εξωθεν from outside; outer τῇ ο the ἀσφάλτῳ ασφαλτος asphalt
6:14 עֲשֵׂ֤ה ʕᵃśˈē עשׂה make לְךָ֙ lᵊḵˌā לְ to תֵּבַ֣ת tēvˈaṯ תֵּבָה ark עֲצֵי־ ʕᵃṣê- עֵץ tree גֹ֔פֶר ḡˈōfer גֹּפֶר gopher קִנִּ֖ים qinnˌîm קֵן nest תַּֽעֲשֶׂ֣ה tˈaʕᵃśˈeh עשׂה make אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the תֵּבָ֑ה ttēvˈā תֵּבָה ark וְ wᵊ וְ and כָֽפַרְתָּ֥ ḵˈāfartˌā כפר cover אֹתָ֛הּ ʔōṯˈāh אֵת [object marker] מִ mi מִן from בַּ֥יִת bbˌayiṯ בַּיִת house וּ û וְ and מִ mi מִן from ח֖וּץ ḥˌûṣ חוּץ outside בַּ ba בְּ in † הַ the כֹּֽפֶר׃ kkˈōfer כֹּפֶר cover
6:14. fac tibi arcam de lignis levigatis mansiunculas in arca facies et bitumine linies intrinsecus et extrinsecusMake thee an ark of timber planks: thou shalt make little rooms in the ark, and thou shalt pitch it within and without.
14. Make thee an ark of gopher wood; rooms shalt thou make in the ark, and shalt pitch it within and without with pitch.
6:14. Make yourself an ark from smoothed wood. You shall make little dwelling places in the ark, and you shall smear pitch on the interior and exterior.
6:14. Make thee an ark of gopher wood; rooms shalt thou make in the ark, and shalt pitch it within and without with pitch.
Make thee an ark of gopher wood; rooms shalt thou make in the ark, and shalt pitch it within and without with pitch:

14: Сделай себе ковчег из дерева гофер; отделения сделай в ковчеге и осмоли его смолою внутри и снаружи.
6:14
ποίησον ποιεω do; make
οὖν ουν then
σεαυτῷ σεαυτου of yourself
κιβωτὸν κιβωτος ark
ἐκ εκ from; out of
ξύλων ξυλον wood; timber
τετραγώνων τετραγωνος four-cornered
νοσσιὰς νοσσια brood
ποιήσεις ποιεω do; make
τὴν ο the
κιβωτὸν κιβωτος ark
καὶ και and; even
ἀσφαλτώσεις ασφαλτοω he; him
ἔσωθεν εσωθεν from inside; inwardly
καὶ και and; even
ἔξωθεν εξωθεν from outside; outer
τῇ ο the
ἀσφάλτῳ ασφαλτος asphalt
6:14
עֲשֵׂ֤ה ʕᵃśˈē עשׂה make
לְךָ֙ lᵊḵˌā לְ to
תֵּבַ֣ת tēvˈaṯ תֵּבָה ark
עֲצֵי־ ʕᵃṣê- עֵץ tree
גֹ֔פֶר ḡˈōfer גֹּפֶר gopher
קִנִּ֖ים qinnˌîm קֵן nest
תַּֽעֲשֶׂ֣ה tˈaʕᵃśˈeh עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
תֵּבָ֑ה ttēvˈā תֵּבָה ark
וְ wᵊ וְ and
כָֽפַרְתָּ֥ ḵˈāfartˌā כפר cover
אֹתָ֛הּ ʔōṯˈāh אֵת [object marker]
מִ mi מִן from
בַּ֥יִת bbˌayiṯ בַּיִת house
וּ û וְ and
מִ mi מִן from
ח֖וּץ ḥˌûṣ חוּץ outside
בַּ ba בְּ in
הַ the
כֹּֽפֶר׃ kkˈōfer כֹּפֶר cover
6:14. fac tibi arcam de lignis levigatis mansiunculas in arca facies et bitumine linies intrinsecus et extrinsecus
Make thee an ark of timber planks: thou shalt make little rooms in the ark, and thou shalt pitch it within and without.
6:14. Make yourself an ark from smoothed wood. You shall make little dwelling places in the ark, and you shall smear pitch on the interior and exterior.
6:14. Make thee an ark of gopher wood; rooms shalt thou make in the ark, and shalt pitch it within and without with pitch.
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
14: «Сделай себе ковчег из дерева гофер…» В еврейском тексте этот «ковчег» обозначен термином теба, который еще раз прилагается в Библии к той корзине, в которой спасен был Моисей (Исх 2:5); откуда ложно думать, что и ковчег Ноя колоссальных размеров, представляет собою тип подобного примитивного сооружения. Самое дерево «гофер», из которого был построен ковчег, принадлежит к породе легких, смолистых деревьев, наподобие кедра или кипариса (Исх 27:1; 30:1). В построении деревянного ковчега, где первобытный мир в лице своих представителей избежал гибели от водной стихии, отцы Церкви усматривают символическое предуказание на древо крестное и воду крещения, путем которых новозаветное человечество находит свое спасение.

«отделения сделай в ковчеге…» Буквально с еврейского — «гнезда» (kinnim) или клетки, очевидно, для птиц и зверей, которых, согласно божественному повелению, Ной должен был поместить в ковчеге.
Adam Clarke: Commentary on the Bible - 1831
6:14: Make thee an ark - תבת tebath, a word which is used only to express this vessel, and that in which Moses was preserved, Exo 2:3, Exo 2:5. It signifies no more than our word vessel in its common acceptation - a hollow place capable of containing persons, goods, etc., without any particular reference to shape or form.
Gopher wood - Some think the cedar is meant; others, the cypress. Bochart renders this probable, 1. From the appellation, supposing the Greek word κυπαρισσος, cypress, was formed from the Hebrew גפר, gopher; for take away the termination ισσος, and then gopher and κυπαρ will have a near resemblance. 2. Because the cypress is not liable to rot, nor to be injured by worms. 3. The cypress was anciently used for ship-building. 4. This wood abounded in Assyria, where it is probable Noah built the ark. After all, the word is of doubtful signification, and occurs nowhere else in the Scriptures. The Septuagint render the place, εκ ξυλων τετραγωνων, "of square timber;" and the Vulgate, de lignis laevigatis, "of planed timber;" so it is evident that these translators knew not what kind of wood was intended by the original. The Syriac and Arabic trifle with the passage, rendering it wicker work, as if the ark had been a great basket! Both the Targums render it cedar; and the Persian, pine or fir.
Albert Barnes: Notes on the Bible - 1834
6:14-16
The ark. - Reckoning the cubit at 1. 8 feet, we find the length to be about 540, the breadth 90, and the height 54 feet. The construction of such a vessel implies great skill in carpentry. The lighting apparatus is not described so particularly that we can form any conception of it. It was probably in the roof. The roof may have been flat. "And to a cubit shalt thou finish it above." The cubit is possibly the height of the parapet round the lighting and ventilating aperture. The opening occupied, it may be, a considerable portion of the roof, and was covered during the rain with an awning מכסה mı̂ ksē h, Gen 8:13. If, however, it was in the sides of the ark, the cubit was merely its height. It was then finished with a strong railing, which went round the whole ark, and over which the covering, above mentioned, hung down on every side. The door was in the side, and the stories were three. In each were of course many "nests" or chambers, for animals and stores. It may be curious to a mechanical mind to frame the details of this structure from the general hints here given; but it could not serve any practical end. Only the animals necessary to man, or unusual to the region covered by the deluge, required to be included in the ark. It seems likely that wild animals in general were not included. It is obvious, therefore, that we cannot calculate the number of animals preserved in the ark, or compare the space they would require with its recorded dimensions. We may rest assured that there was accommodation for all that needed to be there.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:14: am 1536, bc 2468
Make: Mat 24:38; Luk 17:27; Pe1 3:20
rooms: Heb. nests
shalt pitch: Exo 2:3
John Gill
6:14 Make thee an ark of Gopher wood,.... It is not called a ship, for it was not made for sailing to any distant parts, but an ark or chest, being like one, flat bottomed, and ridged and sloping upwards, and was made for floating on the waters for a little way. So Lucian (c), and other Heathen writers, call it "an ark" or "chest": this was made of "Gopher wood", which all the Targums, and the more ancient Rabbins, understand of cedar wood; some the box tree, as the Arabic version; others, the pine; others, fir; the Mahometans say it was the Indian plane tree; and others, the turpentine tree: but the cypress tree bids fairest to be the wood of which, the ark was made, as Fuller (d), Bochart (e), and others (f) have shown; that being nearest to "Gopher" in sound, and being a wood very durable and incorruptible, and fit for shipping. Alexander made a navy of cypress trees in the groves and gardens about Babylon, as Strabo (g) relates: where this ark was made, is not easy to say: some think in Palestine; others, near Mount Caucasus, on the borders of India; others, in China: but it is most likely it was near the garden of Eden, where Noah lived, and not far from Ararat, where the ark rested. Bochart (h) conjectures, that "Gopher" is the name of the place where it was made, as well as of the wood of which it was made; and that it might be Cupressetum or Cyparisson, which Strabo (i) places in Assyria. How long Noah was building the ark is variously conjectured: a Jewish (k) writer says fifty two years; and an Arabic writer (l) an hundred years; others think Noah was building it the whole one hundred and twenty years (m), the time of God's longsuffering and forbearance, which some conclude from 1Pet 3:20 but though it would require not a few years to build such a vessel, and prepare everything necessary for the use of it, yet one would think it should not take so many years as the least account gives unto it: it may be observed, the order is, "make thou", or "for thyself" (n); for thy use and benefit, for the saving of thyself and family, as well as for the preservation of the several creatures which were for the service of him and his posterity:
rooms shalt thou make in the ark; or "nests" (o); little apartments, and many of them for the several creatures, and for their provisions, as well as for Noah and his family. The Targum of Jonathan gives us the number of them, paraphrasing the words thus,"one hundred and fifty cells shalt thou make for the ark on the left hand, and ten apartments in the middle to put food in, and five cabins on the right, and five on the left:"
and shalt pitch it within and without with pitch; it was pitched without to keep out the waters, and that they might more easily slide off, and to preserve the ark from being eat with worms, or hurt with the wind and sun; and it was pitched within, to take off the ill smell that might arise from the several creatures, as well as for the better security of the ark. Some take it to be bitumen, a sort of clay or slime like pitch, such as was used at the building of Babel, and of the walls of Babylon. De Dieu conjectures it was that kind of bitumen which the Arabs calls Kaphura, which agrees in sound with the word here used; but why not the pitch of the pine tree, or the rosin of the cypress tree, and especially the latter, if the ark was made of the wood of it (p)?
(c) De Dea Syria. (d) Miscellan. Sacr. l. 4. c. 5. (e) Phaleg. l. 1. c. 4. col. 22, 23. (f) Vid. Scheuchzer. Physic. Sacr. vol. 1. p. 35. (g) Geograph, l. 16. p. 510. (h) Ut supra. (Phaleg. l. 1. c. 4. col. 22, 23.) (i) Ib. p. 508. (k) Pirke Eliezer, c. 23. (l) Elmacinus, p. 11. apud Hottinger, Smegma, l. 1. c. 8. p. 249. (m) Shalshalet Hakabala, fol. 1, 2. (n) "tibi", Pagninus, Montanus, &c. (o) "nidos", Pagninus, Montanus. (p) Vid. Scheuchzer. p. 35.
John Wesley
6:14 I will destroy them with the earth, but make thee an ark - I will take care to preserve thee alive. This ark was like the hulk of a ship, fitted not to sail upon the waters, but to float waiting for their fall. God could have secured Noah, by the ministration of angels without putting him to any care or pains, but he chose to employ him in making that which was to be the means of his preservation, both for the trial of his faith and obedience, and to teach us that none shall be saved by Christ, but those only that work out their salvation; we cannot do it without God, and he will not without us: both the providence of God and the grace of God crown the endeavours of the obedient and diligent. God gave him particular instructions concerning this building. It must be made of Gopher - wood; Noah, doubtless, knew what sort of wood that was, though now we do not. He must make it three stories high within: and, He must divide it into cabins with partitions, places fitted for the several sorts of creatures, so as to lose no room. Exact dimensions are given him, that he might make it proportionable, and might have room enough in it to answer the intention, and no more. He must pitch it within and without: without, to shed off the rain, and to prevent the water from soaking in; within, to take away the ill smell of the beasts when kept close. He must make a little window towards the top to let in light. He must make a door in the side of it by which to go in and out.
Robert Jamieson, A. R. Fausset and David Brown
6:14 Make thee an ark--ark, a hollow chest (Ex 2:3).
gopher wood--probably cypress, remarkable for its durability and abounding on the Armenian mountains.
rooms--cabins or small cells.
pitch it within and without--mineral pitch, asphalt, naphtha, or some bituminous substance, which, when smeared over and become hardened, would make it perfectly watertight.
6:156:15: Եւ այսպէս արասցես զտապանն. յերեքհարեւր կանգնոյ զերկայնութիւն տապանին, եւ ՚ի յիսուն կանգնոյ զլայնութիւնն, եւ յերեսուն կանգնոյ զբարձրութիւնն։
15 Տապանն այսպէս կը շինես. թող երեք հարիւր կանգուն լինի տապանի երկարութիւնը, յիսուն կանգուն՝ լայնութիւնը, եւ երեսուն կանգուն՝ բարձրութիւնը:
15 Այս ձեւով շինես զանիկա։ Տապանին երկայնութիւնը երեք հարիւր կանգուն, լայնութիւնը յիսուն կանգուն եւ բարձրութիւնը երեսուն կանգուն ըլլայ։
Եւ այսպէս արասցես զտապանն. յերեք հարեւր կանգնոյ զերկայնութիւն տապանին, եւ ի յիսուն կանգնոյ զլայնութիւնն, եւ յերեսուն կանգնոյ զբարձրութիւնն:

6:15: Եւ այսպէս արասցես զտապանն. յերեքհարեւր կանգնոյ զերկայնութիւն տապանին, եւ ՚ի յիսուն կանգնոյ զլայնութիւնն, եւ յերեսուն կանգնոյ զբարձրութիւնն։
15 Տապանն այսպէս կը շինես. թող երեք հարիւր կանգուն լինի տապանի երկարութիւնը, յիսուն կանգուն՝ լայնութիւնը, եւ երեսուն կանգուն՝ բարձրութիւնը:
15 Այս ձեւով շինես զանիկա։ Տապանին երկայնութիւնը երեք հարիւր կանգուն, լայնութիւնը յիսուն կանգուն եւ բարձրութիւնը երեսուն կանգուն ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
6:1515: И сделай его так: длина ковчега триста локтей; ширина его пятьдесят локтей, а высота его тридцать локтей.
6:15 καὶ και and; even οὕτως ουτως so; this way ποιήσεις ποιεω do; make τὴν ο the κιβωτόν κιβωτος ark τριακοσίων τριακοσιοι three hundred πήχεων πηχυς forearm; foot and a half τὸ ο the μῆκος μηκος length τῆς ο the κιβωτοῦ κιβωτος ark καὶ και and; even πεντήκοντα πεντηκοντα fifty πήχεων πηχυς forearm; foot and a half τὸ ο the πλάτος πλατος breadth καὶ και and; even τριάκοντα τριακοντα thirty πήχεων πηχυς forearm; foot and a half τὸ ο the ὕψος υψος height; on high αὐτῆς αυτος he; him
6:15 וְ wᵊ וְ and זֶ֕ה zˈeh זֶה this אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] תַּֽעֲשֶׂ֖ה tˈaʕᵃśˌeh עשׂה make אֹתָ֑הּ ʔōṯˈāh אֵת [object marker] שְׁלֹ֧שׁ šᵊlˈōš שָׁלֹשׁ three מֵאֹ֣ות mēʔˈôṯ מֵאָה hundred אַמָּ֗ה ʔammˈā אַמָּה cubit אֹ֚רֶךְ ˈʔōreḵ אֹרֶךְ length הַ ha הַ the תֵּבָ֔ה ttēvˈā תֵּבָה ark חֲמִשִּׁ֤ים ḥᵃmiššˈîm חָמֵשׁ five אַמָּה֙ ʔammˌā אַמָּה cubit רָחְבָּ֔הּ roḥbˈāh רֹחַב breadth וּ û וְ and שְׁלֹשִׁ֥ים šᵊlōšˌîm שָׁלֹשׁ three אַמָּ֖ה ʔammˌā אַמָּה cubit קֹומָתָֽהּ׃ qômāṯˈāh קֹומָה height
6:15. et sic facies eam trecentorum cubitorum erit longitudo arcae quinquaginta cubitorum latitudo et triginta cubitorum altitudo illiusAnd thus shalt thou make it: The length of the ark shall be three hundred cubits: the breadth of it fifty cubits, and the height of it thirty cubits.
15. And this is how thou shalt make it: the length of the ark three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits.
6:15. And thus shall you make it: The length of the ark shall be three hundred cubits, its width fifty cubits, and its height thirty cubits.
6:15. And this [is the fashion] which thou shalt make it [of]: The length of the ark [shall be] three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits.
And this [is the fashion] which thou shalt make it [of]: The length of the ark [shall be] three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits:

15: И сделай его так: длина ковчега триста локтей; ширина его пятьдесят локтей, а высота его тридцать локтей.
6:15
καὶ και and; even
οὕτως ουτως so; this way
ποιήσεις ποιεω do; make
τὴν ο the
κιβωτόν κιβωτος ark
τριακοσίων τριακοσιοι three hundred
πήχεων πηχυς forearm; foot and a half
τὸ ο the
μῆκος μηκος length
τῆς ο the
κιβωτοῦ κιβωτος ark
καὶ και and; even
πεντήκοντα πεντηκοντα fifty
πήχεων πηχυς forearm; foot and a half
τὸ ο the
πλάτος πλατος breadth
καὶ και and; even
τριάκοντα τριακοντα thirty
πήχεων πηχυς forearm; foot and a half
τὸ ο the
ὕψος υψος height; on high
αὐτῆς αυτος he; him
6:15
וְ wᵊ וְ and
זֶ֕ה zˈeh זֶה this
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
תַּֽעֲשֶׂ֖ה tˈaʕᵃśˌeh עשׂה make
אֹתָ֑הּ ʔōṯˈāh אֵת [object marker]
שְׁלֹ֧שׁ šᵊlˈōš שָׁלֹשׁ three
מֵאֹ֣ות mēʔˈôṯ מֵאָה hundred
אַמָּ֗ה ʔammˈā אַמָּה cubit
אֹ֚רֶךְ ˈʔōreḵ אֹרֶךְ length
הַ ha הַ the
תֵּבָ֔ה ttēvˈā תֵּבָה ark
חֲמִשִּׁ֤ים ḥᵃmiššˈîm חָמֵשׁ five
אַמָּה֙ ʔammˌā אַמָּה cubit
רָחְבָּ֔הּ roḥbˈāh רֹחַב breadth
וּ û וְ and
שְׁלֹשִׁ֥ים šᵊlōšˌîm שָׁלֹשׁ three
אַמָּ֖ה ʔammˌā אַמָּה cubit
קֹומָתָֽהּ׃ qômāṯˈāh קֹומָה height
6:15. et sic facies eam trecentorum cubitorum erit longitudo arcae quinquaginta cubitorum latitudo et triginta cubitorum altitudo illius
And thus shalt thou make it: The length of the ark shall be three hundred cubits: the breadth of it fifty cubits, and the height of it thirty cubits.
6:15. And thus shall you make it: The length of the ark shall be three hundred cubits, its width fifty cubits, and its height thirty cubits.
6:15. And this [is the fashion] which thou shalt make it [of]: The length of the ark [shall be] three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: «длина ковчега триста локтей; широта его…» Точного представления о величине и вместимости ковчега, на основании этих показаний, мы все же получить не можем, главным образом потому, что локоть, как мера длины, была недостаточно устойчивой метрической величиной и размеры его допускали сильные колебания, как это видно из самого Священного Писания (Чис 35:4, 5; 3: Цар 7:15; 2: Пет 3:15; Иез 40:5; 43:13). По мнению митроп. Филарета, долгота ковчега внутри его равнялась приблизительно 500: фут., ширина — 80: фут. и высота — 50: фут., с чем довольно согласны и вычисления одного французского ученого, определяющего длину ковчега в 156: метров, ширину в 26: метр, и высоту в 16: метр. Вместимость подобного сооружения, по вычислениям специалистов (напр., вице-адмирала Тевенара) вполне достаточна была для своей цели, т. е. для помещения в нем семьи Ноя и минимального количества всех животных родов с запасом необходимого для всех годового продовольствия.
Adam Clarke: Commentary on the Bible - 1831
6:15: Thou shalt make - the length of the ark - three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits - Allowing the cubit, which is the length from the elbow to the tip of the middle finger, to be eighteen inches, the ark must have been four hundred and fifty feet in length, seventy-five in breadth, and forty-five in height. But that the ancient cubit was more than eighteen inches has been demonstrated by Mr. Greaves, who traveled in Greece, Palestine, and Egypt, in order to be able to ascertain the weights, moneys, and measures of antiquity. He measured the pyramids in Egypt, and comparing the accounts which Herodotus, Strabo, and others, give of their size, he found the length of a cubit to be twenty-one inches and eight hundred and eighty-eight decimal parts out of a thousand, or nearly twenty-two inches. Hence the cube of a cubit is evidently ten thousand four hundred and eighty-six inches. And from this it will appear that the three hundred cubits of the ark's length make five hundred and forty-seven feet; the fifty for its breadth, ninety-one feet two inches; and the thirty for its height, fifty-four feet eight inches. When these dimensions are examined, the ark will be found to be a vessel whose capacity was more than sufficient to contain all persons and animals said to have been in it, with sufficient food for each for more than twelve months. This vessel Dr. Arbuthnot computes to have been eighty-one thousand and sixty-two tons in burden.
As many have supposed the capacity of the ark to have been much too small for the things which were contained in it, it will be necessary to examine this subject thoroughly, that every difficulty may be removed. The things contained in the ark, besides the eight persons of Noah's family, were one pair of all unclean animals, and seven pairs of all clean animals with provisions for all sufficient for twelve months.
At the first view the number of animals may appear so immense that no space but the forest could be thought sufficient to contain them. If, however, we come to a calculation, the number of the different genera or kinds of animals will be found much less than is generally imagined. It is a question whether in this account any but the different genera of animals necessary to be brought into the ark should be included Naturalists have divided the whole system of zoology into Classes and Orders, containing genera and species. There are six classes thus denominated:
1. Mammalia;
2. Aves;
3. Amphibia;
4. Pisces;
5. Insectae;
6. Vermes.
With the three last of these, viz., fishes, insects, and worms, the question can have little to do.
The first Class, Mammalia, or animals with teats, contains seven orders, and only forty-three genera if we except the seventh order, cete, i.e. all the whale kind, which certainly need not come into this account. The different species in this class amount, the cete excluded, to five hundred and forty-three.
The second Class, Aves, birds, contains six orders, and only seventy-four genera, if we exclude the third order, anseres, or web-footed fowls, all of which could very well live in the water. The different species in this class, the anseres excepted, amount to two thousand three hundred and seventy-two.
The third Class, Amphibia, contains only two orders, reptiles and serpents; these comprehend ten genera, and three hundred and sixty-six species, but of the reptiles many could live in the water, such as the tortoise, frog, etc. Of the former there are thirty-three species, of the latter seventeen, which excluded reduce the number to three hundred and sixteen. The whole of these would occupy but little room in the ark, for a small portion of earth, etc., in the hold would be sufficient for their accommodation.
Bishop Wilkins, who has written largely and with his usual accuracy on this subject, supposes that quadrupeds do not amount to one hundred different kinds, nor birds which could not live in the water to two hundred. Of quadrupeds he shows that only seventy-two species needed a place in the ark, and the birds he divides into nine classes, including in the whole one hundred and ninety-five kinds, from which all the web-footed should be deducted, as these could live in the water.
He computes all the carnivorous animals equivalent, as to the bulk of their bodies and food, to twenty-seven wolves; and all the rest to one hundred and eighty oxen. For the former he allows one thousand eight hundred and twenty-five sheep for their annual consumption; and for the latter, one hundred and nine thousand five hundred cubits of hay: these animals and their food will be easily contained In the two first stories, and much room to spare; as to the third story, no person can doubt its being sufficient for the fowls, with Noah and his family.
One sheep each day he judges will be sufficient for six wolves; and a square cubit of hay, which contains forty-one pounds, as ordinarily pressed in our ricks, will he amply sufficient for one ox in the day. When the quantum of room which these animals and their provender required for one year, is compared with the capacity of the ark, we shall be led to conclude, with the learned bishop, "that of the two it is more difficult to assign a number and bulk of necessary things to answer to the capacity of the ark, than to find sufficient room for the several species of animals and their food already known to have been there." This he attributes to the imperfection of our lists of animals, especially those of the unknown parts of the earth; and adds, "that the most expert mathematicians at this day," and he was one of the first in Europe, "could not assign the proportion of a vessel better accommodated to the purpose than is here done;" and concludes thus: "The capacity of the ark, which has been made an objection against Scripture, ought to be esteemed a confirmation of its Divine authority; since, in those ruder ages men, being less versed in arts and philosophy, were more obnoxious to vulgar prejudices than now, so that had it been a human invention it would have been contrived, according to those wild apprehensions which arise from a confused and general view of things, as much too big as it has been represented too little." See Bishop Wilkins's Essay towards a Philosophical Character and Language.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:15: cubits: Gen 7:20; Deu 3:11
John Gill
6:15 And this is the fashion which thou shall make it of,.... The form and size of it, its length, breadth, and height, as follows:
the length of the ark shall be three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits; which some interpret of geometrical cubits, each of which contained six ordinary cubits; others of sacred cubits, which were larger by an hand's breadth than the common cubit; but the general opinion of learned men now is, that they were common cubits of eighteen inches long; and by the geometrical calculations made by them it is found, that the ark of such dimensions was abundantly sufficient to contain Noah, and his family, and the various creatures, and all necessary provisions for them (q). But if the Jewish and Egyptian cubit, the cubit of the Scriptures, as Dr. Cumberland (r) has shown it to be, consisted of twenty one inches and upwards, the ark according to them must be very near twice as great, and so more convenient for all the ends to which it was designed; for, as he observes, the cube of such a cubit is very near double to the cube of eighteen inches, and therefore so must the capacity be. (Noah's Ark was the largest sea-going vessel ever built, until, the late nineteenth century when giant metal ships were first constructed. The Ark was approximately 450 feet by seventy five feet; but as late as 1858"the largest vessel of her type in the world was the P&O liner, "Himalaya", 240 feet by thirty five feet...''In that year, Isambard K. Brunel produced the "Great Eastern", 692 feet by 83 feet by 30 feet of approximately 19000 tons ... five times the tonnage of any ship then afloat. So vast was Brunel's leap that even forty years later in an age of fierce competition the largest liners being built were still smaller than the "Great Eastern" ... (s). Editor.)
(q) Vid. Buteonem de Area Noe, Hostum in fabricam Areae Noc, & Poli Synopsin. Scheuchzer, ut supra, (Physic. Sacr. vol. 1.) pp. 37, 38. (r) Of Scripture Weights and Measures, ch. 2. p. 56, 57. (s) The World that Perished, John C. Witcomb, published by Baker Book House, 1988, p. 22.
Robert Jamieson, A. R. Fausset and David Brown
6:15 And this is the fashion--According to the description, the ark was not a ship, but an immense house in form and structure like the houses in the East, designed not to sail, but only to float. Assuming the cubit to be 21.888 inches, the ark would be five hundred forty-seven feet long, ninety-one feet two inches wide, and forty-seven feet two inches high.
6:166:16: Քաղելո՛վ գործեսցես զտապանն, եւ ՚ի մի՛ կանգուն կատարեսցես զնա ՚ի վերուստ. եւ զդուրս տապանին ՚ի կողմանէ՛ արասցես։ Ներքնատո՛ւնս եւ միջնատո՛ւնս. եւ վերնատո՛ւնս գործեսցես ՚ի նմա[45]։ [45] Յօրինակին պակասէր. Կատարեսցես զնա ՚ի վերուստ։ Ոմանք. Եւ միջատունս։
16 Տապանն աստիճանաբար նեղացնելով կը շինես, այնպէս, որ նրա ծածկը մի կանգուն լինի[8]: Տապանի դուռը կողքից կ’անես. ներքնայարկ, միջնայարկ ու վերնայարկ թող ունենայ տապանը:[8] Ըստ այլ բնագրերի՝ ծածկի տակ մէկ կանգուն բարձրութեամբ լուսամուտներ լինեն:
16 Տապանին լուսամուտ շինէ ու զանիկա մէկ կանգունի չափով լմնցուր վերէն եւ տապանին դուռը մէկ կողմէն դիր. ներքնատունով, միջնատունով ու վերնատունով շինէ զանիկա։
[104]Քաղելով գործեսցես զտապանն``, եւ ի մի կանգուն կատարեսցես զնա ի վերուստ, եւ զդուրս տապանին ի կողմանէ արասցես. ներքնատունս եւ միջնատունս եւ վերնատունս գործեսցես ի նմա:

6:16: Քաղելո՛վ գործեսցես զտապանն, եւ ՚ի մի՛ կանգուն կատարեսցես զնա ՚ի վերուստ. եւ զդուրս տապանին ՚ի կողմանէ՛ արասցես։ Ներքնատո՛ւնս եւ միջնատո՛ւնս. եւ վերնատո՛ւնս գործեսցես ՚ի նմա[45]։
[45] Յօրինակին պակասէր. Կատարեսցես զնա ՚ի վերուստ։ Ոմանք. Եւ միջատունս։
16 Տապանն աստիճանաբար նեղացնելով կը շինես, այնպէս, որ նրա ծածկը մի կանգուն լինի[8]: Տապանի դուռը կողքից կ’անես. ներքնայարկ, միջնայարկ ու վերնայարկ թող ունենայ տապանը:
[8] Ըստ այլ բնագրերի՝ ծածկի տակ մէկ կանգուն բարձրութեամբ լուսամուտներ լինեն:
16 Տապանին լուսամուտ շինէ ու զանիկա մէկ կանգունի չափով լմնցուր վերէն եւ տապանին դուռը մէկ կողմէն դիր. ներքնատունով, միջնատունով ու վերնատունով շինէ զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
6:1616: И сделай отверстие в ковчеге, и в локоть сведи его вверху, и дверь в ковчег сделай с боку его; устрой в нем нижнее, второе и третье [жилье].
6:16 ἐπισυνάγων επισυναγω gather together; bring in ποιήσεις ποιεω do; make τὴν ο the κιβωτὸν κιβωτος ark καὶ και and; even εἰς εις into; for πῆχυν πηχυς forearm; foot and a half συντελέσεις συντελεω consummate; finish αὐτὴν αυτος he; him ἄνωθεν ανωθεν from above; from upward τὴν ο the δὲ δε though; while θύραν θυρα door τῆς ο the κιβωτοῦ κιβωτος ark ποιήσεις ποιεω do; make ἐκ εκ from; out of πλαγίων πλαγιος and; even τριώροφα τριωροφος do; make αὐτήν αυτος he; him
6:16 צֹ֣הַר׀ ṣˈōhar צֹהַר roof תַּֽעֲשֶׂ֣ה tˈaʕᵃśˈeh עשׂה make לַ la לְ to † הַ the תֵּבָ֗ה ttēvˈā תֵּבָה ark וְ wᵊ וְ and אֶל־ ʔel- אֶל to אַמָּה֙ ʔammˌā אַמָּה cubit תְּכַלֶ֣נָּה tᵊḵalˈennā כלה be complete מִ mi מִן from לְ lᵊ לְ to מַ֔עְלָה mˈaʕlā מַעַל top וּ û וְ and פֶ֥תַח fˌeṯaḥ פֶּתַח opening הַ ha הַ the תֵּבָ֖ה ttēvˌā תֵּבָה ark בְּ bᵊ בְּ in צִדָּ֣הּ ṣiddˈāh צַד side תָּשִׂ֑ים tāśˈîm שׂים put תַּחְתִּיִּ֛ם taḥtiyyˈim תַּחְתִּי lower שְׁנִיִּ֥ם šᵊniyyˌim שֵׁנִי second וּ û וְ and שְׁלִשִׁ֖ים šᵊlišˌîm שְׁלִישִׁי third תַּֽעֲשֶֽׂהָ׃ tˈaʕᵃśˈehā עשׂה make
6:16. fenestram in arca facies et in cubito consummabis summitatem ostium autem arcae pones ex latere deorsum cenacula et tristega facies in eaThou shalt make a window in the ark, and in a cubit shalt thou finish the top of it: and the door of the ark thou shalt set in the side: with lower, middle chambers, and third stories shalt thou make it.
16. A light shalt thou make to the ark, and to a cubit shalt thou finish it upward; and the door of the ark shalt thou set in the side thereof; with lower, second, and third stories shalt thou make it.
6:16. You shall make a window in the ark, and you shall complete it within a cubit of the top. Then you shall set the door of the ark at its side. You shall make in it: a lower part, upper rooms, and a third level.
6:16. A window shalt thou make to the ark, and in a cubit shalt thou finish it above; and the door of the ark shalt thou set in the side thereof; [with] lower, second, and third [stories] shalt thou make it.
A window shalt thou make to the ark, and in a cubit shalt thou finish it above; and the door of the ark shalt thou set in the side thereof; [with] lower, second, and third [stories] shalt thou make it:

16: И сделай отверстие в ковчеге, и в локоть сведи его вверху, и дверь в ковчег сделай с боку его; устрой в нем нижнее, второе и третье [жилье].
6:16
ἐπισυνάγων επισυναγω gather together; bring in
ποιήσεις ποιεω do; make
τὴν ο the
κιβωτὸν κιβωτος ark
καὶ και and; even
εἰς εις into; for
πῆχυν πηχυς forearm; foot and a half
συντελέσεις συντελεω consummate; finish
αὐτὴν αυτος he; him
ἄνωθεν ανωθεν from above; from upward
τὴν ο the
δὲ δε though; while
θύραν θυρα door
τῆς ο the
κιβωτοῦ κιβωτος ark
ποιήσεις ποιεω do; make
ἐκ εκ from; out of
πλαγίων πλαγιος and; even
τριώροφα τριωροφος do; make
αὐτήν αυτος he; him
6:16
צֹ֣הַר׀ ṣˈōhar צֹהַר roof
תַּֽעֲשֶׂ֣ה tˈaʕᵃśˈeh עשׂה make
לַ la לְ to
הַ the
תֵּבָ֗ה ttēvˈā תֵּבָה ark
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
אַמָּה֙ ʔammˌā אַמָּה cubit
תְּכַלֶ֣נָּה tᵊḵalˈennā כלה be complete
מִ mi מִן from
לְ lᵊ לְ to
מַ֔עְלָה mˈaʕlā מַעַל top
וּ û וְ and
פֶ֥תַח fˌeṯaḥ פֶּתַח opening
הַ ha הַ the
תֵּבָ֖ה ttēvˌā תֵּבָה ark
בְּ bᵊ בְּ in
צִדָּ֣הּ ṣiddˈāh צַד side
תָּשִׂ֑ים tāśˈîm שׂים put
תַּחְתִּיִּ֛ם taḥtiyyˈim תַּחְתִּי lower
שְׁנִיִּ֥ם šᵊniyyˌim שֵׁנִי second
וּ û וְ and
שְׁלִשִׁ֖ים šᵊlišˌîm שְׁלִישִׁי third
תַּֽעֲשֶֽׂהָ׃ tˈaʕᵃśˈehā עשׂה make
6:16. fenestram in arca facies et in cubito consummabis summitatem ostium autem arcae pones ex latere deorsum cenacula et tristega facies in ea
Thou shalt make a window in the ark, and in a cubit shalt thou finish the top of it: and the door of the ark thou shalt set in the side: with lower, middle chambers, and third stories shalt thou make it.
6:16. You shall make a window in the ark, and you shall complete it within a cubit of the top. Then you shall set the door of the ark at its side. You shall make in it: a lower part, upper rooms, and a third level.
6:16. A window shalt thou make to the ark, and in a cubit shalt thou finish it above; and the door of the ark shalt thou set in the side thereof; [with] lower, second, and third [stories] shalt thou make it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: «И сделай отверстие в ковчеге… устрой в нем нижнее, второе и третье жилье» Детали постройки ковчега еще более убеждают нас в том, что он отнюдь не был похож на наши современные корабли, а скорее напоминал большой сундук, или ящик, или громадный плавучий дом, который имел почти плоскую крышу (спускавшуюся с вершины только на один фут) и освещался единственным, более или менее значительным окном наверху его. В 1609: г. один нидерландский меннонит, некто Петр Янсен построил по типу ковчега, только в уменьшенном масштабе, особое судно, откуда опытно убедился, что хотя подобный корабль и мало приспособлен к плаванию, но он гораздо поместительнее, чем всякий другой корабль (почти на целую треть) иного типа с тем же кубическим объемом.
Adam Clarke: Commentary on the Bible - 1831
6:16: A window shalt thou make - What this was cannot be absolutely ascertained. The original word צהר tsohar signifies clear or bright; the Septuagint translate it by επωυναγων, "collecting, thou shalt make the ark," which plainly shows they did not understand the word as signifying any kind of window or light. Symmacbus translates it διαφανες, a transparency; and Aquila, μεσημβρινον, the noon. Jonathan ben Uzziel supposes that it was a precious luminous stone which Noah, by Divine command, brought from the river Pison. It is probably a word which should be taken in a collective sense, signifying apertures for air and light.
In a cubit shalt thou finish it above - Probably meaning that the roof should be left a cubit broad at the apex or top, and that it should not terminate in a sharp ridge. But this place is variously understood.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:16: window: Gen 8:6; Sa2 6:16; Kg2 9:30
the door: Gen 7:16; Luk 13:25
with: Eze 41:16, Eze 42:3
Geneva 1599
6:16 A window shalt thou make to the ark, and in a cubit shalt thou finish it above; and the door of the ark shalt thou set in the side thereof; [with] (1) lower, second, and third [stories] shalt thou make it.
(1) That is, of three heights.
John Gill
6:16 A window shalt thou make to the ark,.... Or a "light", such as is that at noon, for which the word in the dual number is used; and therefore Junius and Tremellius translate it a "clear light". The Jewish writers (s) will have it to be a precious stone, a pearl which Noah fetched from the river Pison, and hung up in the ark, and it gave light to all the creatures, like a large chandelier; but a window no doubt it was to let light into the several apartments, and to look out at on occasion, since Noah is afterwards said to open it; but what it was made of is difficult to say, since it does not appear that as yet glass was invented. Some think it was made of crystal, which would let in light, and keep off the water. A very learned (t) man is of opinion, that Noah understanding chemistry, prepared a fine subtle fragrant spirit, of an oily nature and luminous, which he put into vessels made of crystal or glass, and hung them up in every room in the ark, and which was both illuminating and refreshing; and this he thinks is what is meant by the "Zohar", or "light", which we translate a "window"; but this is afterward said to be opened by Noah, to send forth the raven and the dove, which will not agree with such a vessel of spirituous liquor:
and in a cubit shall thou finish it above; not the window, as some think, which they place at top of the ark, and suppose to be a cubit in length, but the ark itself, which was finished with a roof raised up a cubit high in the middle:
and the door of the ark shall thou set in the side thereof; on which it is not said; an Arabic writer (u) places it on the east side of it, on which side he supposes Noah and his sons dwelt, and on the west side his wife and his sons' wives. How large this door was is not said; it is reasonably supposed (w) to be ten cubits high and eight broad, that there might be room enough for an elephant to enter in by it; and it seems it was so large, that Noah, and those with him, could not shut it, but it was done by the Lord, Gen 7:16.
with lower, second, and third stories shalt thou make it: the above Arabic writer (x) makes the lower story to be for the beasts, the second for the birds, and the third for Noah and his children; and with him agrees a Jewish writer (y): but as by this distribution no place is left for provisions, they seem most correct who place the beasts in the lower story, and the birds with Noah and his family in the uppermost, and the provisions for all in the middle. This ark was a type of the church of God. As to the form and pattern of it, it was of God, so the separation of men from the world in a church state is of God; it is by his appointment, and it is his will, that when any numbers of men are converted in a place, that they should be incorporated together in a church state, the form of which is given by him, its officers appointed, and the laws and ordinances of it fixed by him: and as to the matter of it, "Gopher wood", a lasting and incorruptible wood, denoting the duration of the church; God ever had, and ever will have a church in the world: as to the parts of it, and rooms in it, the rooms may point at particular churches, of which there have been many; or may signify, that there is always room enough in the church of God to receive saints. The ark had three stories in it, as the tabernacle and temple had three divisions, which were types of the same also; and may have respect to the visible church, consisting of believers and unbelievers, the invisible church, or general assembly of the firstborn, whose names are written in heaven, and the church triumphant. The door into the ark may signify Christ, who, and faith in him, may be said to be the door into the church, and to all the ordinances of it: the window may either typify the glorious light of the Gospel, held forth in the church, or the ordinances of it, to which sensible souls betake themselves, as doves to their windows, Is 60:8. Into this ark not only Noah and his family, but creatures of all sorts were admitted, as sinners of all sorts called by grace, and become peaceable, are received into the church of God; yea, even good and bad have a place here, though the latter under the notion and character of the former, but are hypocrites in Zion: here also were plenty of provisions for all in it, as there are in the church of God fulness of spiritual provisions for all the people of God. The ark was of the use of a ship, and was the means of saving a few men, even Noah and his family; so the church of God has the nature and use of a ship, of which Christ is the pilot, and conducts it through the sea of this world, in which it is often tossed with tempests, and distressed; but at last brought to its haven, in which a few are saved, not as the cause, which alone is Christ, but as the means. The Apostle Peter makes baptism its antitype, 1Pet 3:21 which is God's ordinance, and not man's, of his appointing; as to the form and manner of it, is the object of the world's scorn, when rightly administered, as Noah's ark was; represents a burial, as that did when Noah entered into it; and was an emblem of Christ's resurrection and ours, when he came out of it: it was a type of baptism in its salutary effect, it saves by water, as that does by leading to the resurrection of Christ; it saves not as a cause, but as a means of directing to Christ, the author of salvation; and saves not all in the water, only those that are in the ark, that is, truly and rightly in the church, and real members of it, or that are in Christ; and so many make the ark also a type of Christ.
(s) Targum Jonathan in loc. Pirke Eliezer, c. 23. (t) Dickinson. Physic. vet & vera, c. 20. p. 324, 325. (u) Patricides, apud Hottinger. p. 248, 250. (w) Scbeuchzer. Physica Sacra, vol. 1. p. 40. (x) Patricides, apud Hottinger. p. 248, 250. (y) Pirke Eliezer, c. 23.
Robert Jamieson, A. R. Fausset and David Brown
6:16 A window--probably a skylight, formed of some transparent substance unknown.
in a cubit shalt thou finish it above--a direction to raise the roof in the middle, seemingly to form a gentle slope for letting the water run off.
6:176:17: Եւ ահա ես ածից ջրհեղեղ ջրոյ ՚ի վերայ երկրի, ապականե՛լ զամենայն մարմին յորում է շունչ կենդանի ՚ի ներքոյ երկնից. եւ ինչ որ իցէ ՚ի վերայ երկրի՝ սատակեսցի։
17 Իսկ ես, ահա, ջրով կը հեղեղեմ երկիրը՝ ոչնչացնելու համար երկնքի տակ գտնուող ամէն մի շնչաւոր էակ. եւ այն ամէնը, ինչ կայ երկրի վրայ, կ’ոչնչանայ:
17 Ես ահա երկրի վրայ ջրհեղեղ պիտի բերեմ, երկնքի տակ կենդանութեան շունչ ունեցող բոլոր մարմինները կորսնցնելու համար։ Երկրի վրայ ինչ որ կայ՝ պիտի սատկի։
Եւ ահա ես ածից ջրհեղեղ ջրոյ ի վերայ երկրի, ապականել զամենայն մարմին յորում է շունչ կենդանի ի ներքոյ երկնից. եւ ինչ որ իցէ ի վերայ երկրի` սատակեսցի:

6:17: Եւ ահա ես ածից ջրհեղեղ ջրոյ ՚ի վերայ երկրի, ապականե՛լ զամենայն մարմին յորում է շունչ կենդանի ՚ի ներքոյ երկնից. եւ ինչ որ իցէ ՚ի վերայ երկրի՝ սատակեսցի։
17 Իսկ ես, ահա, ջրով կը հեղեղեմ երկիրը՝ ոչնչացնելու համար երկնքի տակ գտնուող ամէն մի շնչաւոր էակ. եւ այն ամէնը, ինչ կայ երկրի վրայ, կ’ոչնչանայ:
17 Ես ահա երկրի վրայ ջրհեղեղ պիտի բերեմ, երկնքի տակ կենդանութեան շունչ ունեցող բոլոր մարմինները կորսնցնելու համար։ Երկրի վրայ ինչ որ կայ՝ պիտի սատկի։
zohrab-1805▾ eastern-1994▾ western am▾
6:1717: И вот, Я наведу на землю потоп водный, чтоб истребить всякую плоть, в которой есть дух жизни, под небесами; все, что есть на земле, лишится жизни.
6:17 ἐγὼ εγω I δὲ δε though; while ἰδοὺ ιδου see!; here I am ἐπάγω επαγω instigate; bring on τὸν ο the κατακλυσμὸν κατακλυσμος cataclysm ὕδωρ υδωρ water ἐπὶ επι in; on τὴν ο the γῆν γη earth; land καταφθεῖραι καταφθειρω decompose; corrupt πᾶσαν πας all; every σάρκα σαρξ flesh ἐν εν in ᾗ ος who; what ἐστιν ειμι be πνεῦμα πνευμα spirit; wind ζωῆς ζωη life; vitality ὑποκάτω υποκατω underneath τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even ὅσα οσος as much as; as many as ἐὰν εαν and if; unless ᾖ ειμι be ἐπὶ επι in; on τῆς ο the γῆς γη earth; land τελευτήσει τελευταω meet an end
6:17 וַ wa וְ and אֲנִ֗י ʔᵃnˈî אֲנִי i הִנְנִי֩ hinnˌî הִנֵּה behold מֵבִ֨יא mēvˌî בוא come אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּבּ֥וּל mmabbˌûl מַבּוּל deluge מַ֨יִם֙ mˈayim מַיִם water עַל־ ʕal- עַל upon הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth לְ lᵊ לְ to שַׁחֵ֣ת šaḥˈēṯ שׁחת destroy כָּל־ kol- כֹּל whole בָּשָׂ֗ר bāśˈār בָּשָׂר flesh אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בֹּו֙ bˌô בְּ in ר֣וּחַ rˈûₐḥ רוּחַ wind חַיִּ֔ים ḥayyˈîm חַיִּים life מִ mi מִן from תַּ֖חַת ttˌaḥaṯ תַּחַת under part הַ ha הַ the שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens כֹּ֥ל kˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּ bā בְּ in † הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth יִגְוָֽע׃ yiḡwˈāʕ גוע expire
6:17. ecce ego adducam diluvii aquas super terram ut interficiam omnem carnem in qua spiritus vitae est subter caelum universa quae in terra sunt consumenturBehold I will bring the waters of a great flood upon the earth, to destroy all flesh, wherein is the breath of life, under heaven. All things that are in the earth shall be consumed.
17. And I, behold, I do bring the flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; every thing that is in the earth shall die.
6:17. Behold, I shall bring the waters of a great flood upon the earth, so as to put to death all flesh in which there is the breath of life under heaven. All things that are on the earth shall be consumed.
6:17. And, behold, I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein [is] the breath of life, from under heaven; [and] every thing that [is] in the earth shall die.
And, behold, I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein [is] the breath of life, from under heaven; [and] every thing that [is] in the earth shall die:

17: И вот, Я наведу на землю потоп водный, чтоб истребить всякую плоть, в которой есть дух жизни, под небесами; все, что есть на земле, лишится жизни.
6:17
ἐγὼ εγω I
δὲ δε though; while
ἰδοὺ ιδου see!; here I am
ἐπάγω επαγω instigate; bring on
τὸν ο the
κατακλυσμὸν κατακλυσμος cataclysm
ὕδωρ υδωρ water
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
καταφθεῖραι καταφθειρω decompose; corrupt
πᾶσαν πας all; every
σάρκα σαρξ flesh
ἐν εν in
ος who; what
ἐστιν ειμι be
πνεῦμα πνευμα spirit; wind
ζωῆς ζωη life; vitality
ὑποκάτω υποκατω underneath
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
ὅσα οσος as much as; as many as
ἐὰν εαν and if; unless
ειμι be
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
τελευτήσει τελευταω meet an end
6:17
וַ wa וְ and
אֲנִ֗י ʔᵃnˈî אֲנִי i
הִנְנִי֩ hinnˌî הִנֵּה behold
מֵבִ֨יא mēvˌî בוא come
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מַּבּ֥וּל mmabbˌûl מַבּוּל deluge
מַ֨יִם֙ mˈayim מַיִם water
עַל־ ʕal- עַל upon
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
לְ lᵊ לְ to
שַׁחֵ֣ת šaḥˈēṯ שׁחת destroy
כָּל־ kol- כֹּל whole
בָּשָׂ֗ר bāśˈār בָּשָׂר flesh
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בֹּו֙ bˌô בְּ in
ר֣וּחַ rˈûₐḥ רוּחַ wind
חַיִּ֔ים ḥayyˈîm חַיִּים life
מִ mi מִן from
תַּ֖חַת ttˌaḥaṯ תַּחַת under part
הַ ha הַ the
שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens
כֹּ֥ל kˌōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּ בְּ in
הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
יִגְוָֽע׃ yiḡwˈāʕ גוע expire
6:17. ecce ego adducam diluvii aquas super terram ut interficiam omnem carnem in qua spiritus vitae est subter caelum universa quae in terra sunt consumentur
Behold I will bring the waters of a great flood upon the earth, to destroy all flesh, wherein is the breath of life, under heaven. All things that are in the earth shall be consumed.
6:17. Behold, I shall bring the waters of a great flood upon the earth, so as to put to death all flesh in which there is the breath of life under heaven. All things that are on the earth shall be consumed.
6:17. And, behold, I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein [is] the breath of life, from under heaven; [and] every thing that [is] in the earth shall die.
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
17: «И вот, Я наведу на землю потоп водный…» Этими словами впервые определенно называется средство или орудие божественного наказания над первобытным, растленным миром, каковым был всемирный потоп (Ис 54:9).

«все, что есть на земле, лишится жизни…» Так как вся земля растлилась и наполнилась беззакониями живущих на ней, то гибнут на ней все виновники ее осквернения, во главе с первыми и главными из среды их — людьми. Однако, нельзя считать этот всемирный потоп чем-либо вроде личной мести со стороны Бога человеку: нет, он являлся необходимым следствием духовной смерти первобытного, нравственно выродившегося человечества. Человечество это было исключительной «плотью», как бы навсегда утратившей душу и представлявшей разлагавшийся труп, дальнейшее сохранение которого было бы не только бесполезно, но и положительно вредно для духовно-нравственной атмосферы мира. И вот, первый мир гибнет в волнах потопа, чтобы омыть лежащую на нем скверну и начать жить на новых (возрожденных) началах.
Adam Clarke: Commentary on the Bible - 1831
6:17: I-do bring a flood - מבול; mabbul; a word used only to designate the general deluge, being never applied to signify any other kind of inundation; and does not the Holy Spirit intend to show by this that no other flood was ever like this, and that it should continue to be the sole one of the kind? There have been many partial inundations in various countries, but never more than One general deluge; and we have God's promise, Gen 9:15, that there shall never be another.
Albert Barnes: Notes on the Bible - 1834
6:17
The method of destruction is now specified. A water flood shall cover the land, in which all flesh shall perish. I, "behold," I. This catastrophe is due to the interposition of the Creator. It does not come according to the ordinary laws of physics, but according to the higher law of ethics.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:17: behold: Gen 6:13, Gen 7:4, Gen 7:21-23, Gen 9:9; Exo 14:17; Lev 26:28; Deu 32:39; Psa 29:10; Isa 51:12; Eze 5:8, Eze 6:3, Eze 34:11, Eze 34:20; Hos 5:14; Pe2 2:5
bring: Gen 7:4, Gen 7:17, Gen 7:21-23; Job 22:16; Psa 29:10, Psa 93:3, Psa 93:4, Psa 107:34; Isa 54:9; Amo 9:6; Mat 24:39; Luk 17:27; Heb 11:7; Pe1 3:20
is the: Gen 2:7, Gen 7:15
shall die: Gen 6:7; Psa 107:34; Rom 5:12-14, Rom 5:21, Rom 6:23, Rom 8:20-22
John Gill
6:17 And, behold, I, even I, do bring a flood of waters upon the earth,.... That there was such a flood of waters brought upon the earth, is confirmed by the testimonies of Heathen writers of all nations; only instead of Noah they put some person of great antiquity in their nation, as the Chaldeans, Sisithrus or Xisuthrus; the Grecians and Romans, Prometheus or Deucalion, or Ogyges. Josephus (z) says, all the writers of the Barbarian or Heathen history make mention of the flood and of the ark; and he produces the authorities of Berosus the Chaldean, and Hieronymus the Egyptian, who wrote the Phoenician antiquities, and Mnaseas, and many others, and Nicolaus of Damascus: and there are others that Eusebius (a) makes mention of, as Melo, who wrote against the Jews, yet speaks of the deluge, at which a man with his sons escaped; and Abydenus the Assyrian, whose account agrees with this of Moses that follows in many things; as do also what Lucian (b) and Ovid (c) have wrote concerning it, excepting in the name of the person in whose time it was: and not only the Egyptians had knowledge of the universal deluge, as appears from the testimony of Plato, who says (d), that an Egyptian priest related to Solon, out of their sacred books, the history of it; and from various circumstances in the story of Osiris and Typhon, which name they give to the sea, and in the Chaldee language signifies a deluge; and here the Targum of Onkelos renders the word by "Tuphana"; and the Arabs to this day call the flood "Al-tufan"; but the Chinese also frequently speak of the deluge (e); and even it is said the Americans of Mexico and Peru had a tradition of it (f); and the Bramines also (g), who say that 21,000 years ago the sea overwhelmed and drowned the whole earth, excepting one great hill, far to the northward, called "Biudd"; and that there fled thither one woman and seven men (whose names they give, see Gen 7:13) those understanding out of their books that such a flood would come, and was then actually coming, prepared against the same, and repaired thither; to which place also went two of all sorts of creatures (see Gen 6:19) herbs, trees, and grass, and of everything that had life, to the number in all of 1,800,000 living souls: this flood, they say, lasted one hundred and twenty years (see Gen 6:3) five months and five days; after which time all these creatures that were thus preserved descended down again, and replenished the earth; but as for the seven men and woman, only one of them came down with her, and dwelt at the foot of the mountain.And this flood was not topical or national only, but general and universal: it was brought "upon the earth", upon the whole earth, as the following account shows; and by the Lord himself, it was not through second causes, or the common course of things: and to show it possible and certain, this form of expression is used, "behold, I, even I, do bring"; it was wonderful, beyond the power of nature, and therefore a "behold" is prefixed; it was possible, because the Almighty God declares he would bring it; and it was certain, which the redoubling of the word points at; and would be quickly, since he said, "I am bringing", or "do bring"; just about to do it; wherefore the ark was not so long preparing as some have thought, and the command to build it was not long before the flood came. The word for the flood comes from one which signifies to fall (h), either because of the fall of the waters at it, or because it made all things to fall, wither, and decay, as herbs, plants, men, beasts, and all creatures; or from one that signifies to consume, or to mix and confound, and bring all things to confusion, as Jarchi suggests (i): and the end and intention of it, as here expressed, was
to destroy all flesh, wherein is the breath of life, from under heaven; every living creature, men and women, the beasts and cattle of the earth, and every creeping thing on it, and the fowls of the heaven, man principally, and these for his sake.
And everything that is in the earth shall die; but not what was in the waters, the fishes of the sea, which could live in the flood.
(z) Antiqu. l. 1. c. 3. sect. 6. (a) Praepar. Evangel. l. 9. c. 12, 19. (b) De Dea Syria. (c) Metamorph. l. 1. Fab. 7. (d) In Timaeo, & de Iside & Osir. (e) Sinic. Hist. l. 1. p. 3, 26. (f) See Bishop Patrick, in loc. (g) Miscellanea Curiosa, vol. 8. p. 261, 262. (h) "cecidit". (i) "consumpsit, vel" "confudit, miscuit".
John Wesley
6:17 And behold, I, even I, do bring a flood of waters upon the earth - I that am infinite in power, and therefore can do it; infinite in justice, and therefore will do it.
Robert Jamieson, A. R. Fausset and David Brown
6:17 And, behold, I, even I, do bring a flood--The repetition of the announcement was to establish its certainty (Gen 41:32). Whatever opinion may be entertained as to the operation of natural laws and agencies in the deluge, it was brought on the world by God as a punishment for the enormous wickedness of its inhabitants.
6:186:18: Եւ եդից զուխտ իմ ընդ քեզ. եւ մտցես ՚ի տապանն. դո՛ւ եւ որդիք քո, եւ կին քո, եւ կանայք որդւոց քոց ընդ քեզ։
18 Ես իմ ուխտը կը հաստատեմ քեզ հետ, եւ տապան կը մտնես դու, քեզ հետ նաեւ՝ քո որդիները, քո կինը եւ քո որդիների կանայք:
18 Բայց քեզի հետ իմ ուխտս պիտի հաստատեմ ու տապանը պիտի մտնէք դուն ու քու որդիներդ եւ կինդ ու որդիներուդ կիները քեզի հետ։
Եւ եդից զուխտ իմ ընդ քեզ. եւ մտցես ի տապանն դու եւ որդիք քո եւ կին քո եւ կանայք որդւոց քոց ընդ քեզ:

6:18: Եւ եդից զուխտ իմ ընդ քեզ. եւ մտցես ՚ի տապանն. դո՛ւ եւ որդիք քո, եւ կին քո, եւ կանայք որդւոց քոց ընդ քեզ։
18 Ես իմ ուխտը կը հաստատեմ քեզ հետ, եւ տապան կը մտնես դու, քեզ հետ նաեւ՝ քո որդիները, քո կինը եւ քո որդիների կանայք:
18 Բայց քեզի հետ իմ ուխտս պիտի հաստատեմ ու տապանը պիտի մտնէք դուն ու քու որդիներդ եւ կինդ ու որդիներուդ կիները քեզի հետ։
zohrab-1805▾ eastern-1994▾ western am▾
6:1818: Но с тобою Я поставлю завет Мой, и войдешь в ковчег ты, и сыновья твои, и жена твоя, и жены сынов твоих с тобою.
6:18 καὶ και and; even στήσω ιστημι stand; establish τὴν ο the διαθήκην διαθηκη covenant μου μου of me; mine πρὸς προς to; toward σέ σε.1 you εἰσελεύσῃ εισερχομαι enter; go in δὲ δε though; while εἰς εις into; for τὴν ο the κιβωτόν κιβωτος ark σὺ συ you καὶ και and; even οἱ ο the υἱοί υιος son σου σου of you; your καὶ και and; even ἡ ο the γυνή γυνη woman; wife σου σου of you; your καὶ και and; even αἱ ο the γυναῖκες γυνη woman; wife τῶν ο the υἱῶν υιος son σου σου of you; your μετὰ μετα with; amid σοῦ σου of you; your
6:18 וַ wa וְ and הֲקִמֹתִ֥י hᵃqimōṯˌî קום arise אֶת־ ʔeṯ- אֵת [object marker] בְּרִיתִ֖י bᵊrîṯˌî בְּרִית covenant אִתָּ֑ךְ ʔittˈāḵ אֵת together with וּ û וְ and בָאתָ֙ vāṯˌā בוא come אֶל־ ʔel- אֶל to הַ ha הַ the תֵּבָ֔ה ttēvˈā תֵּבָה ark אַתָּ֕ה ʔattˈā אַתָּה you וּ û וְ and בָנֶ֛יךָ vānˈeʸḵā בֵּן son וְ wᵊ וְ and אִשְׁתְּךָ֥ ʔištᵊḵˌā אִשָּׁה woman וּ û וְ and נְשֵֽׁי־ nᵊšˈê- אִשָּׁה woman בָנֶ֖יךָ vānˌeʸḵā בֵּן son אִתָּֽךְ׃ ʔittˈāḵ אֵת together with
6:18. ponamque foedus meum tecum et ingredieris arcam tu et filii tui uxor tua et uxores filiorum tuorum tecumAnd I will establish my covenant with thee, and thou shalt enter into the ark, thou and thy sons, and thy wife, and the wives of thy sons with thee.
18. But I will establish my covenant with thee; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons’ wives with thee.
6:18. And I shall establish my covenant with you, and you shall enter the ark, you and your sons, your wife and the wives of your sons with you.
6:18. But with thee will I establish my covenant; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons’ wives with thee.
But with thee will I establish my covenant; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons' wives with thee:

18: Но с тобою Я поставлю завет Мой, и войдешь в ковчег ты, и сыновья твои, и жена твоя, и жены сынов твоих с тобою.
6:18
καὶ και and; even
στήσω ιστημι stand; establish
τὴν ο the
διαθήκην διαθηκη covenant
μου μου of me; mine
πρὸς προς to; toward
σέ σε.1 you
εἰσελεύσῃ εισερχομαι enter; go in
δὲ δε though; while
εἰς εις into; for
τὴν ο the
κιβωτόν κιβωτος ark
σὺ συ you
καὶ και and; even
οἱ ο the
υἱοί υιος son
σου σου of you; your
καὶ και and; even
ο the
γυνή γυνη woman; wife
σου σου of you; your
καὶ και and; even
αἱ ο the
γυναῖκες γυνη woman; wife
τῶν ο the
υἱῶν υιος son
σου σου of you; your
μετὰ μετα with; amid
σοῦ σου of you; your
6:18
וַ wa וְ and
הֲקִמֹתִ֥י hᵃqimōṯˌî קום arise
אֶת־ ʔeṯ- אֵת [object marker]
בְּרִיתִ֖י bᵊrîṯˌî בְּרִית covenant
אִתָּ֑ךְ ʔittˈāḵ אֵת together with
וּ û וְ and
בָאתָ֙ vāṯˌā בוא come
אֶל־ ʔel- אֶל to
הַ ha הַ the
תֵּבָ֔ה ttēvˈā תֵּבָה ark
אַתָּ֕ה ʔattˈā אַתָּה you
וּ û וְ and
בָנֶ֛יךָ vānˈeʸḵā בֵּן son
וְ wᵊ וְ and
אִשְׁתְּךָ֥ ʔištᵊḵˌā אִשָּׁה woman
וּ û וְ and
נְשֵֽׁי־ nᵊšˈê- אִשָּׁה woman
בָנֶ֖יךָ vānˌeʸḵā בֵּן son
אִתָּֽךְ׃ ʔittˈāḵ אֵת together with
6:18. ponamque foedus meum tecum et ingredieris arcam tu et filii tui uxor tua et uxores filiorum tuorum tecum
And I will establish my covenant with thee, and thou shalt enter into the ark, thou and thy sons, and thy wife, and the wives of thy sons with thee.
6:18. And I shall establish my covenant with you, and you shall enter the ark, you and your sons, your wife and the wives of your sons with you.
6:18. But with thee will I establish my covenant; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons’ wives with thee.
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
18: «Но с тобою Я поставлю завет Мой…» Союз Бога с человеком здесь впервые назван своим специальным термином «завет» (берит). Подтверждая существование того завета, который был заключен Богом еще в первообетовании о семени жены (Быт 3:15), Господь тем самым ясно свидетельствует, что хотя Он и уничтожает почти все человечество, но не разоряет Своих вечных заветов (Сир 17:10); погибнет только злое семя змия, семя же жены в лице Ноя будет торжествовать свою победу (Прем 10:4).

«и войдешь ты и сыновья твои, и жена твоя и жены сынов твоих с тобою…» Вот полный перечень всех членов Ноевой семьи, которые одни только и спаслись от потопа, как подтверждает это и Апостол Петр в двух своих посланиях (1: Пет 3:20; 2: Пет 3:6).
Adam Clarke: Commentary on the Bible - 1831
6:18: With thee will I establish my covenant - The word ברית berith, from בר bar, to purify or cleanse, signifies properly a purification or purifier, (see on Genesis 15 (note)), because in all covenants made between God and man, sin and sinfulness were ever supposed to be on man's side, and that God could not enter into any covenant or engagement with him without a purifier; hence, in all covenants, a sacrifice was offered for the removal of offenses, and the reconciliation of God to the sinner; and hence the word ברית berith signifies not only a covenant, but also the sacrifice offered on the occasion, Exo 24:8; Psa 50:5; and Jesus Christ, the great atonement and purifier, has the same word for his title, Isa 42:6; Isa 49:8; and Zac 9:11.
Almost all nations, in forming alliances, etc., made their covenants or contracts in the same way. A sacrifice was provided, its throat was cut, and its blood poured out before God; then the whole carcass was divided through the spinal marrow from the head to the rump; so as to make exactly two equal parts; these were placed opposite to each other, and the contracting parties passed between them, or entering at opposite ends met in the center, and there took the covenant oath. This is particularly referred to by Jeremiah, Jer 34:18, Jer 34:19, Jer 34:20 : "I will give the men (into the hands of their enemies, Jer 34:20) that have transgressed my covenant, which have not performed the words of the covenant which they made before me, when they cut the calf in twain, and passed between the parts thereof," etc. See also Deu 29:12.
A covenant, says Mr. Ainsworth, is a disposition of good things faithfully declared, which God here calls his, as arising from his grace towards Noah (Gen 6:8) and all men; but implying also conditions on man's part, and therefore is called our covenant, Zac 9:11. The apostles call it διαθηκη, a testament or disposition; and it is mixed of the properties both of covenant and testament, as the apostle shows, Heb 9:16, etc., and of both may be named a testamental covenant, whereby the disposing of God's favors and good things to us is declared. The covenant made with Noah signified, on God's part, that he should save Noah and his family from death by the ark. On Noah's part, that he should in faith and obedience make and enter into the ark - Thou shalt come into the ark, etc., so committing himself to God's preservation, Heb 11:7. And under this the covenant or testament of eternal salvation by Christ was also implied, the apostle testifying, Pe1 3:21, that the antitype, baptism, doth also now save us; for baptism is a seal of our salvation, Mar 16:16. To provide a Savior, and the means of salvation, is God's part: to accept this Savior, laying hold on the hope set before us, is ours. Those who refuse the way and means of salvation must perish; those who accept of the great Covenant Sacrifice cannot perish, but shall have eternal life. See on Gen 15:10 (note), etc.
Albert Barnes: Notes on the Bible - 1834
6:18-21
The covenant with Noah. Here is the first appearance of a covenant between God and man on the face of Scripture. A covenant is a solemn compact, tacit or express, between two parties, in which each is bound to perform his part. Hence, a covenant implies the moral faculty; and wheRev_er the moral faculty exists, there must needs be a covenant. Consequently, between God and man there was of necessity a covenant from the very beginning, though the name do not appear. At first it was a covenant of works, in regard to man; but now that works have failed, it can only be a covenant of grace to the penitent sinner. "My covenant." The word "my" points to its original establishment with Adam. My primeval covenant, which I am resolved not to abandon. "Will I establish." Though Adam has failed, yet will I find means of maintaining my covenant of life with the seed of the woman. "With thee." Though all flesh be to perish through breach of my covenant, yet will I uphold it with thee. "Go into the ark." This is the means of safety. Some may say in their hearts, this is a clumsy way to save Noah. But if he is to be saved, there must be some way. And it is not a sign of wisdom to prescribe the way to the All-wise. Rather let us reflect that the erection of this ark was a daily warning to a wicked race, a deepening lesson of reliance on God to Noah and his household, and a most salutary occupation for the progenitors of the future race of mankind. "And thy sons, etc." Noah's household share in the covenant.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:18: establish: Gen 9:9, Gen 9:11, Gen 17:4, Gen 17:7, Gen 17:21
come: Gen 7:1, Gen 7:7, Gen 7:13; Isa 26:20; Heb 11:7; Pe1 3:20; Pe2 2:5
Geneva 1599
6:18 But with thee will I (m) establish my covenant; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons' wives with thee.
(m) So that in this great undertaking and mocking of the whole world, you may be confirmed so your faith does not fail.
John Gill
6:18 But with thee will I establish my covenant,.... Made with Noah at this time, though not expressed, that on his making an ark, as God directed him, and going into it at his command, he would preserve him while building it from the rage of wicked men, and save him in it and his family, when the flood should come; and that they should come safe out of it, and repeople the world, which should be no more destroyed by one; for this covenant respects that later mentioned, Gen 9:11 so Aben Ezra; or the promise of the Messiah, which should spring from him, for the fulfilment of which Noah and his family were spared; and this in every article God would confirm, of which he might be assured from his power, veracity, and faithfulness, and other perfections of his:
and thou shalt come into the ark; when the covenant would begin more clearly to be established, and more plainly to be fulfilling; Noah on the one hand being obedient to the divine will, having built an ark, and entering into it; and on the other, God giving him leave, and an order to enter into it, and shutting him up in it to preserve him:
thou and thy sons, and thy wife, and thy sons' wives with thee; that is, Noah and his wife, and his sons and their wives, in all eight persons; and eight only, as the Apostle Peter observes, 1Pet 3:20 by this it appears that Noah's three sons were married before the flood, but as yet had no children. Jarchi concludes, from the mode of expression used, that the men and women were to be separate; that they entered the ark in this manner, and continued so, the use of the marriage bed being forbidden them while in the ark.
John Wesley
6:18 But with thee will I establish my covenant - [1.] The covenant of Providence, that the course of nature shall be continued to the end of time, not withstanding the interruption which the flood would give to it: this promise was immediately made to Noah and his sons, Gen 9:8, &c. they were as trustees for all this part of the creation, and a great honour was thereby put upon him and his. God would be to him a God, and that out of his seed God would take to himself a people.
Robert Jamieson, A. R. Fausset and David Brown
6:18 But with thee will I establish my covenant--a special promise of deliverance, called a covenant, to convince him of the confidence to be reposed in it. The substance and terms of this covenant are related at Gen 6:19-21.
6:196:19: Եւ յամենայն անասնոց եւ յամենայն գազանաց եւ յամենայն մարմնոյ. երկու երկու յամենայնէ մուծցես ՚ի տապանն բուծանել ընդ քեզ. արու եւ է՛գ լինիցին։
19 Բոլոր կենդանիներից, բոլոր գազաններից ու բոլոր էակներից երկու-երկու կը մտցնես տապան, որ նրանք կերակրուեն քեզ հետ: Թող դրանք արու եւ էգ լինեն:
19 Ամէն տեսակ անասուններէ, ամէն մարմինէ, իւրաքանչիւրէն երկերկու հատ տապանը բեր, որպէս զի քեզի հետ ողջ մնան. արու եւ էգ ըլլան անոնք։
Եւ յամենայն անասնոց եւ յամենայն գազանաց եւ յամենայն մարմնոյ` երկու երկու յամենայնէ մուծցես ի տապանն բուծանել ընդ քեզ. արու եւ էգ լինիցին:

6:19: Եւ յամենայն անասնոց եւ յամենայն գազանաց եւ յամենայն մարմնոյ. երկու երկու յամենայնէ մուծցես ՚ի տապանն բուծանել ընդ քեզ. արու եւ է՛գ լինիցին։
19 Բոլոր կենդանիներից, բոլոր գազաններից ու բոլոր էակներից երկու-երկու կը մտցնես տապան, որ նրանք կերակրուեն քեզ հետ: Թող դրանք արու եւ էգ լինեն:
19 Ամէն տեսակ անասուններէ, ամէն մարմինէ, իւրաքանչիւրէն երկերկու հատ տապանը բեր, որպէս զի քեզի հետ ողջ մնան. արու եւ էգ ըլլան անոնք։
zohrab-1805▾ eastern-1994▾ western am▾
6:1919: Введи также в ковчег из всех животных, и от всякой плоти по паре, чтоб они остались с тобою в живых; мужеского пола и женского пусть они будут.
6:19 καὶ και and; even ἀπὸ απο from; away πάντων πας all; every τῶν ο the κτηνῶν κτηνος livestock; animal καὶ και and; even ἀπὸ απο from; away πάντων πας all; every τῶν ο the ἑρπετῶν ερπετον reptile καὶ και and; even ἀπὸ απο from; away πάντων πας all; every τῶν ο the θηρίων θηριον beast καὶ και and; even ἀπὸ απο from; away πάσης πας all; every σαρκός σαρξ flesh δύο δυο two δύο δυο two ἀπὸ απο from; away πάντων πας all; every εἰσάξεις εισαγω lead in; bring in εἰς εις into; for τὴν ο the κιβωτόν κιβωτος ark ἵνα ινα so; that τρέφῃς τρεφω nurture; maintain μετὰ μετα with; amid σεαυτοῦ σεαυτου of yourself ἄρσεν αρσην male καὶ και and; even θῆλυ θηλυς female ἔσονται ειμι be
6:19 וּ û וְ and מִ mi מִן from כָּל־ kkol- כֹּל whole הָ֠ hā הַ the חַי ḥˌay חַי alive מִֽ mˈi מִן from כָּל־ kkol- כֹּל whole בָּשָׂ֞ר bāśˈār בָּשָׂר flesh שְׁנַ֧יִם šᵊnˈayim שְׁנַיִם two מִ mi מִן from כֹּ֛ל kkˈōl כֹּל whole תָּבִ֥יא tāvˌî בוא come אֶל־ ʔel- אֶל to הַ ha הַ the תֵּבָ֖ה ttēvˌā תֵּבָה ark לְ lᵊ לְ to הַחֲיֹ֣ת haḥᵃyˈōṯ חיה be alive אִתָּ֑ךְ ʔittˈāḵ אֵת together with זָכָ֥ר zāḵˌār זָכָר male וּ û וְ and נְקֵבָ֖ה nᵊqēvˌā נְקֵבָה female יִֽהְיֽוּ׃ yˈihyˈû היה be
6:19. et ex cunctis animantibus universae carnis bina induces in arcam ut vivant tecum masculini sexus et femininiAnd of every living creature of all flesh, thou shalt bring two of each sort into the ark, that they may live with thee: of the male sex, and the female.
19. And of every living thing of all flesh, two of every sort shalt thou bring into the ark, to keep them alive with thee; they shall be male and female.
6:19. And from every living thing of all that is flesh, you shall lead pairs into the ark, so that they may survive with you: from the male sex and the female,
6:19. And of every living thing of all flesh, two of every [sort] shalt thou bring into the ark, to keep [them] alive with thee; they shall be male and female.
And of every living thing of all flesh, two of every [sort] shalt thou bring into the ark, to keep [them] alive with thee; they shall be male and female:

19: Введи также в ковчег из всех животных, и от всякой плоти по паре, чтоб они остались с тобою в живых; мужеского пола и женского пусть они будут.
6:19
καὶ και and; even
ἀπὸ απο from; away
πάντων πας all; every
τῶν ο the
κτηνῶν κτηνος livestock; animal
καὶ και and; even
ἀπὸ απο from; away
πάντων πας all; every
τῶν ο the
ἑρπετῶν ερπετον reptile
καὶ και and; even
ἀπὸ απο from; away
πάντων πας all; every
τῶν ο the
θηρίων θηριον beast
καὶ και and; even
ἀπὸ απο from; away
πάσης πας all; every
σαρκός σαρξ flesh
δύο δυο two
δύο δυο two
ἀπὸ απο from; away
πάντων πας all; every
εἰσάξεις εισαγω lead in; bring in
εἰς εις into; for
τὴν ο the
κιβωτόν κιβωτος ark
ἵνα ινα so; that
τρέφῃς τρεφω nurture; maintain
μετὰ μετα with; amid
σεαυτοῦ σεαυτου of yourself
ἄρσεν αρσην male
καὶ και and; even
θῆλυ θηλυς female
ἔσονται ειμι be
6:19
וּ û וְ and
מִ mi מִן from
כָּל־ kkol- כֹּל whole
הָ֠ הַ the
חַי ḥˌay חַי alive
מִֽ mˈi מִן from
כָּל־ kkol- כֹּל whole
בָּשָׂ֞ר bāśˈār בָּשָׂר flesh
שְׁנַ֧יִם šᵊnˈayim שְׁנַיִם two
מִ mi מִן from
כֹּ֛ל kkˈōl כֹּל whole
תָּבִ֥יא tāvˌî בוא come
אֶל־ ʔel- אֶל to
הַ ha הַ the
תֵּבָ֖ה ttēvˌā תֵּבָה ark
לְ lᵊ לְ to
הַחֲיֹ֣ת haḥᵃyˈōṯ חיה be alive
אִתָּ֑ךְ ʔittˈāḵ אֵת together with
זָכָ֥ר zāḵˌār זָכָר male
וּ û וְ and
נְקֵבָ֖ה nᵊqēvˌā נְקֵבָה female
יִֽהְיֽוּ׃ yˈihyˈû היה be
6:19. et ex cunctis animantibus universae carnis bina induces in arcam ut vivant tecum masculini sexus et feminini
And of every living creature of all flesh, thou shalt bring two of each sort into the ark, that they may live with thee: of the male sex, and the female.
6:19. And from every living thing of all that is flesh, you shall lead pairs into the ark, so that they may survive with you: from the male sex and the female,
6:19. And of every living thing of all flesh, two of every [sort] shalt thou bring into the ark, to keep [them] alive with thee; they shall be male and female.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-20: «Введи также в ковчег… из всех животных… из всех по паре войдут к тебе, чтобы остались в живых…» Для сохранения и последующего возрождения также животной жизни, Бог повелевает Ною взять с собою в ковчег по одной паре каждого из главных родов их. Основываясь на словах 20: стиха, можно думать, что животные эти, гонимые инстинктом ввиду надвигавшейся грозы потопа, сами подходили к ковчегу и искали в нем спасения, что значительно облегчало задачу Ноя. Что касается того выражения, как могло поместиться такое количество животных в одном ковчеге, то по поводу него должно заметить, что, во-первых, Ной из экономии места и фуража, мог выбирать только самых молодых животных, а во-вторых, и число основных родовых групп, сложившихся к эпохе потопа не было еще настолько велико, чтобы создать какое-либо неодолимое препятствие Ною к размещению их в ковчеге.
Adam Clarke: Commentary on the Bible - 1831
6:19: To keep them alive - God might have destroyed all the animal creation, and created others to occupy the new world, but he chose rather to preserve those already created. The Creator and Preserver of the universe does nothing but what is essentially necessary to be done. Nothing should be wantonly wasted; nor should power or skill be lavished where no necessity exists; and yet it required more means and economy to preserve the old than to have created new ones. Such respect has God to the work of his hands, that nothing but what is essential to the credit of his justice and holiness shall ever induce him to destroy any thing he has made.
Albert Barnes: Notes on the Bible - 1834
6:19-20
And of all the living. - For the sake of Noah, the animal species also shall be preserved, "two of each, male and female." They are to come in pairs for propagation. The fowl, the cattle, the creeping thing or smaller animals, are to come. From this it appears that the wild animals are not included among the inmates of the ark. (See Gen 7:2-3, Gen 7:8.) The word "all" is not to be pressed beyond the specification of the writer. As the deluge was universal only in respect to the human race, it was not necessary to include any animals but those that were near man, and within the range of the overwhelming waters. Fodder and other provisions for a year have to be laid in.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:19: The cubit being nearly 22 inches, and the ark being 300 cubits in length, 50 in breadth, and 30 in height (Gen 6:15), its size was equal to 547 feet long, 91 feet broad, and 54 feet high; and it is computed to had been 81, 062 tons burthen. These dimensions were sufficient to contain all the persons and animals in it, and food for more than a year.
two: Gen 7:2, Gen 7:3, Gen 7:8, Gen 7:9, Gen 7:15, Gen 7:16, Gen 8:17; Psa 36:6
John Gill
6:19 And of every living thing of all flesh, two of every sort shalt thou bring into the ark,.... That is, of fowls, cattle, and creeping things, as after explained; and two of each sort at least were to be brought, as Jarchi observes, and not fewer; though of the clean sort there were to be more, even seven, as after directed; and these were to be brought, that they might preserve their species, as it follows:
to keep them alive with thee; to be fed and nourished by him in the ark, while others perished by the flood, that so they might propagate their own species, and be continued, for which reason it is further ordered:
they shall be male and female; not any two, but one male and one female, for the end before mentioned.
6:206:20: Յամենայն հաւուց թռչնոց ըստ ազգի, եւ յամենայն անասնոց ըստ ազգի. եւ յամենայն սողնոց երկրի ըստ ազգի իւրեանց. երկո՛ւ երկու յամենայնէ մտանիցեն առ քեզ կերակրել ընդ քեզ արո՛ւ եւ էգ[46]։ [46] Ոսկան. Մտանիցեն առ քեզ զի կեցցեն։ Եւ դու։
20 Ամէն տեսակ թռչուններից, ամէն տեսակ կենդանիներից, երկրի ամէն տեսակ սողուններից՝ բոլորից երկու-երկու, արու եւ էգ, թող մտնեն քեզ հետ, որ կերակրուեն քեզ հետ:
20 Թռչուններէն իրենց տեսակին պէս եւ ընտանի անասուններէն իրենց տեսակին պէս, երկրի բոլոր սողուններէն իրենց տեսակին պէս, իւրաքանչիւրէն երկերկու հատ քեզի պիտի գան ողջ մնալու համար։
Յամենայն հաւուց թռչնոց ըստ ազգի, եւ յամենայն անասնոց ըստ ազգի, եւ յամենայն սողնոց երկրի ըստ ազգի իւրեանց. երկու երկու յամենայնէ մտանիցեն առ քեզ [105]կերակրել ընդ քեզ արու եւ էգ:

6:20: Յամենայն հաւուց թռչնոց ըստ ազգի, եւ յամենայն անասնոց ըստ ազգի. եւ յամենայն սողնոց երկրի ըստ ազգի իւրեանց. երկո՛ւ երկու յամենայնէ մտանիցեն առ քեզ կերակրել ընդ քեզ արո՛ւ եւ էգ[46]։
[46] Ոսկան. Մտանիցեն առ քեզ զի կեցցեն։ Եւ դու։
20 Ամէն տեսակ թռչուններից, ամէն տեսակ կենդանիներից, երկրի ամէն տեսակ սողուններից՝ բոլորից երկու-երկու, արու եւ էգ, թող մտնեն քեզ հետ, որ կերակրուեն քեզ հետ:
20 Թռչուններէն իրենց տեսակին պէս եւ ընտանի անասուններէն իրենց տեսակին պէս, երկրի բոլոր սողուններէն իրենց տեսակին պէս, իւրաքանչիւրէն երկերկու հատ քեզի պիտի գան ողջ մնալու համար։
zohrab-1805▾ eastern-1994▾ western am▾
6:2020: Из птиц по роду их, и из скотов по роду их, и из всех пресмыкающихся по земле по роду их, из всех по паре войдут к тебе, чтобы остались в живых.
6:20 ἀπὸ απο from; away πάντων πας all; every τῶν ο the ὀρνέων ορνεον fowl τῶν ο the πετεινῶν πετεινον bird κατὰ κατα down; by γένος γενος family; class καὶ και and; even ἀπὸ απο from; away πάντων πας all; every τῶν ο the κτηνῶν κτηνος livestock; animal κατὰ κατα down; by γένος γενος family; class καὶ και and; even ἀπὸ απο from; away πάντων πας all; every τῶν ο the ἑρπετῶν ερπετον reptile τῶν ο the ἑρπόντων ερπω in; on τῆς ο the γῆς γη earth; land κατὰ κατα down; by γένος γενος family; class αὐτῶν αυτος he; him δύο δυο two δύο δυο two ἀπὸ απο from; away πάντων πας all; every εἰσελεύσονται εισερχομαι enter; go in πρὸς προς to; toward σὲ σε.1 you τρέφεσθαι τρεφω nurture; maintain μετὰ μετα with; amid σοῦ σου of you; your ἄρσεν αρσην male καὶ και and; even θῆλυ θηλυς female
6:20 מֵ mē מִן from הָ hā הַ the עֹ֣וף ʕˈôf עֹוף birds לְ lᵊ לְ to מִינֵ֗הוּ mînˈēhû מִין kind וּ û וְ and מִן־ min- מִן from הַ ha הַ the בְּהֵמָה֙ bbᵊhēmˌā בְּהֵמָה cattle לְ lᵊ לְ to מִינָ֔הּ mînˈāh מִין kind מִ mi מִן from כֹּ֛ל kkˈōl כֹּל whole רֶ֥מֶשׂ rˌemeś רֶמֶשׂ creeping animals הָֽ hˈā הַ the אֲדָמָ֖ה ʔᵃḏāmˌā אֲדָמָה soil לְ lᵊ לְ to מִינֵ֑הוּ mînˈēhû מִין kind שְׁנַ֧יִם šᵊnˈayim שְׁנַיִם two מִ mi מִן from כֹּ֛ל kkˈōl כֹּל whole יָבֹ֥אוּ yāvˌōʔû בוא come אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to לְ lᵊ לְ to הַֽחֲיֹֽות׃ hˈaḥᵃyˈôṯ חיה be alive
6:20. de volucribus iuxta genus suum et de iumentis in genere suo et ex omni reptili terrae secundum genus suum bina de omnibus ingredientur tecum ut possint vivereOf fowls according to their kind, and of beasts in their kind, and of every thing that creepeth on earth according to its kind; two of every sort shall go in with thee, that they may live.
20. Of the fowl after their kind, and of the cattle after their kind, of every creeping thing of the ground after its kind, two of every sort shall come unto thee, to keep them alive.
6:20. from birds, according to their kind, and from beasts, in their kind, and from among all animals on earth, according to their kind; pairs from each shall enter with you, so that they may be able to live.
6:20. Of fowls after their kind, and of cattle after their kind, of every creeping thing of the earth after his kind, two of every [sort] shall come unto thee, to keep [them] alive.
Of fowls after their kind, and of cattle after their kind, of every creeping thing of the earth after his kind, two of every [sort] shall come unto thee, to keep [them] alive:

20: Из птиц по роду их, и из скотов по роду их, и из всех пресмыкающихся по земле по роду их, из всех по паре войдут к тебе, чтобы остались в живых.
6:20
ἀπὸ απο from; away
πάντων πας all; every
τῶν ο the
ὀρνέων ορνεον fowl
τῶν ο the
πετεινῶν πετεινον bird
κατὰ κατα down; by
γένος γενος family; class
καὶ και and; even
ἀπὸ απο from; away
πάντων πας all; every
τῶν ο the
κτηνῶν κτηνος livestock; animal
κατὰ κατα down; by
γένος γενος family; class
καὶ και and; even
ἀπὸ απο from; away
πάντων πας all; every
τῶν ο the
ἑρπετῶν ερπετον reptile
τῶν ο the
ἑρπόντων ερπω in; on
τῆς ο the
γῆς γη earth; land
κατὰ κατα down; by
γένος γενος family; class
αὐτῶν αυτος he; him
δύο δυο two
δύο δυο two
ἀπὸ απο from; away
πάντων πας all; every
εἰσελεύσονται εισερχομαι enter; go in
πρὸς προς to; toward
σὲ σε.1 you
τρέφεσθαι τρεφω nurture; maintain
μετὰ μετα with; amid
σοῦ σου of you; your
ἄρσεν αρσην male
καὶ και and; even
θῆλυ θηλυς female
6:20
מֵ מִן from
הָ הַ the
עֹ֣וף ʕˈôf עֹוף birds
לְ lᵊ לְ to
מִינֵ֗הוּ mînˈēhû מִין kind
וּ û וְ and
מִן־ min- מִן from
הַ ha הַ the
בְּהֵמָה֙ bbᵊhēmˌā בְּהֵמָה cattle
לְ lᵊ לְ to
מִינָ֔הּ mînˈāh מִין kind
מִ mi מִן from
כֹּ֛ל kkˈōl כֹּל whole
רֶ֥מֶשׂ rˌemeś רֶמֶשׂ creeping animals
הָֽ hˈā הַ the
אֲדָמָ֖ה ʔᵃḏāmˌā אֲדָמָה soil
לְ lᵊ לְ to
מִינֵ֑הוּ mînˈēhû מִין kind
שְׁנַ֧יִם šᵊnˈayim שְׁנַיִם two
מִ mi מִן from
כֹּ֛ל kkˈōl כֹּל whole
יָבֹ֥אוּ yāvˌōʔû בוא come
אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to
לְ lᵊ לְ to
הַֽחֲיֹֽות׃ hˈaḥᵃyˈôṯ חיה be alive
6:20. de volucribus iuxta genus suum et de iumentis in genere suo et ex omni reptili terrae secundum genus suum bina de omnibus ingredientur tecum ut possint vivere
Of fowls according to their kind, and of beasts in their kind, and of every thing that creepeth on earth according to its kind; two of every sort shall go in with thee, that they may live.
6:20. from birds, according to their kind, and from beasts, in their kind, and from among all animals on earth, according to their kind; pairs from each shall enter with you, so that they may be able to live.
6:20. Of fowls after their kind, and of cattle after their kind, of every creeping thing of the earth after his kind, two of every [sort] shall come unto thee, to keep [them] alive.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:20: fowls: Gen 1:20-24; Act 10:11, Act 10:12
two: Gen 1:28, Gen 2:19, Gen 7:8-16; Joh 5:40
John Gill
6:20 Of fowls after their kind, and of cattle after their kind, of every creeping thing of the earth after his kind,.... What before is generally expressed by "every living thing", is here particularly explained of every sort of them; and from the order of them some have thought that in the same manner they were disposed of in the ark, the fowls in the first story, the cattle in the next, and the creeping things in the lowermost: but others place them in a different manner; see Gill on Gen 6:16 the roots and grain in the lower story, the living creatures of all sorts in the second, and their hay and litter in the third: the second story being three hundred cubits long, and fifty broad, contained in the whole fifteen thousand cubits, which is supposed to be divided into an hundred and fifty equal rooms; so the Targum of Jonathan on Gen 6:14 of these, four are allowed for Noah and his family, two with earth for those animals that live underground, one for those which live on herbs and roots, and the other for those which live on flesh; and the other one hundred and forty four rooms are divided into three parts, that is, twenty four for birds, twenty five for beasts, and the other ninety five for such animals as are designed to be food for the rest; and according to the calculations of learned men, there appear to have been in this story rooms sufficient for all sorts of birds, beasts, and creeping things (k):
two of every sort shall come unto thee, to keep them alive; that is, they shall come of themselves, as Jarchi and Aben Ezra observe, the providence of God so directing and impelling them, just as the creatures came to Adam; so that there was no need for Noah to take any pains by hunting or hawking to get such a number together: the Targum of Jonathan is,"they shall come unto thee by the hand of an angel, who shall take and cause them to come.''So says another Jewish (l) writer, that they were collected by the angels who presided over each species; in which, except the notion of angels presiding over every kind of creature, there is no incongruity, as Bishop Patrick observes; and two of every sort were to come to the ark, to be preserved alive there, that they might propagate their species. So Lucian says (m), that swine, and horses, and lions, and serpents, and all other creatures which were on the earth, entered into the ark "by pairs".
(k) Vid. Bedford's Scripture Chronology, c. 12. p. 155. (l) Pirke Eliezer, c. 23. (m) De Dea Syria.
6:216:21: Եւ դու առնուցուս քեզ յամենայն կերակրոց զոր ուտիցէք, եւ ժողովեսցես դու առ քեզ. եւ եղիցի քե՛զ եւ նոցա կերակուր[47]։ [47] Ոսկան. Մտանիցեն առ քեզ զի կեցցեն։ Եւ դու։
21 Եւ դու կը վերցնես բոլոր այն ուտելիքներից, որոնցով պիտի սնուէք: Դրանք կը կուտակես քեզ մօտ, որպէսզի քեզ ու նրանց համար կերակուր լինեն»:
21 Եւ դուն առ քեզի այն ամէն բաներէն որ կ’ուտուին ու քովդ հաւաքէ, որպէս զի քեզի եւ անոնց ուտելիք ըլլայ»։
Եւ դու առնուցուս քեզ յամենայն կերակրոց [106]զոր ուտիցէք``, եւ ժողովեսցես դու առ քեզ. եւ եղիցի քեզ եւ նոցա կերակուր:

6:21: Եւ դու առնուցուս քեզ յամենայն կերակրոց զոր ուտիցէք, եւ ժողովեսցես դու առ քեզ. եւ եղիցի քե՛զ եւ նոցա կերակուր[47]։
[47] Ոսկան. Մտանիցեն առ քեզ զի կեցցեն։ Եւ դու։
21 Եւ դու կը վերցնես բոլոր այն ուտելիքներից, որոնցով պիտի սնուէք: Դրանք կը կուտակես քեզ մօտ, որպէսզի քեզ ու նրանց համար կերակուր լինեն»:
21 Եւ դուն առ քեզի այն ամէն բաներէն որ կ’ուտուին ու քովդ հաւաքէ, որպէս զի քեզի եւ անոնց ուտելիք ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
6:2121: Ты же возьми себе всякой пищи, какою питаются, и собери к себе; и будет она для тебя и для них пищею.
6:21 σὺ συ you δὲ δε though; while λήμψῃ λαμβανω take; get σεαυτῷ σεαυτου of yourself ἀπὸ απο from; away πάντων πας all; every τῶν ο the βρωμάτων βρωμα food ἃ ος who; what ἔδεσθε εσθιω eat; consume καὶ και and; even συνάξεις συναγω gather πρὸς προς to; toward σεαυτόν σεαυτου of yourself καὶ και and; even ἔσται ειμι be σοὶ σοι you καὶ και and; even ἐκείνοις εκεινος that φαγεῖν εσθιω eat; consume
6:21 וְ wᵊ וְ and אַתָּ֣ה ʔattˈā אַתָּה you קַח־ qaḥ- לקח take לְךָ֗ lᵊḵˈā לְ to מִ mi מִן from כָּל־ kkol- כֹּל whole מַֽאֲכָל֙ mˈaʔᵃḵāl מַאֲכָל food אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יֵֽאָכֵ֔ל yˈēʔāḵˈēl אכל eat וְ wᵊ וְ and אָסַפְתָּ֖ ʔāsaftˌā אסף gather אֵלֶ֑יךָ ʔēlˈeʸḵā אֶל to וְ wᵊ וְ and הָיָ֥ה hāyˌā היה be לְךָ֛ lᵊḵˈā לְ to וְ wᵊ וְ and לָהֶ֖ם lāhˌem לְ to לְ lᵊ לְ to אָכְלָֽה׃ ʔoḵlˈā אָכְלָה food
6:21. tolles igitur tecum ex omnibus escis quae mandi possunt et conportabis apud te et erunt tam tibi quam illis in cibumThou shalt take unto thee of all food that may be eaten, and thou shalt lay it up with thee: and it shall be food for thee and them.
21. And take thou unto thee of all food that is eaten, and gather it to thee; and it shall be for food for thee, and for them.
6:21. Therefore, you shall take with you from all the foods that are able to be eaten, and you shall carry these with you. And these shall be used as food, some for you, and the rest for them.”
6:21. And take thou unto thee of all food that is eaten, and thou shalt gather [it] to thee; and it shall be for food for thee, and for them.
And take thou unto thee of all food that is eaten, and thou shalt gather [it] to thee; and it shall be for food for thee, and for them:

21: Ты же возьми себе всякой пищи, какою питаются, и собери к себе; и будет она для тебя и для них пищею.
6:21
σὺ συ you
δὲ δε though; while
λήμψῃ λαμβανω take; get
σεαυτῷ σεαυτου of yourself
ἀπὸ απο from; away
πάντων πας all; every
τῶν ο the
βρωμάτων βρωμα food
ος who; what
ἔδεσθε εσθιω eat; consume
καὶ και and; even
συνάξεις συναγω gather
πρὸς προς to; toward
σεαυτόν σεαυτου of yourself
καὶ και and; even
ἔσται ειμι be
σοὶ σοι you
καὶ και and; even
ἐκείνοις εκεινος that
φαγεῖν εσθιω eat; consume
6:21
וְ wᵊ וְ and
אַתָּ֣ה ʔattˈā אַתָּה you
קַח־ qaḥ- לקח take
לְךָ֗ lᵊḵˈā לְ to
מִ mi מִן from
כָּל־ kkol- כֹּל whole
מַֽאֲכָל֙ mˈaʔᵃḵāl מַאֲכָל food
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יֵֽאָכֵ֔ל yˈēʔāḵˈēl אכל eat
וְ wᵊ וְ and
אָסַפְתָּ֖ ʔāsaftˌā אסף gather
אֵלֶ֑יךָ ʔēlˈeʸḵā אֶל to
וְ wᵊ וְ and
הָיָ֥ה hāyˌā היה be
לְךָ֛ lᵊḵˈā לְ to
וְ wᵊ וְ and
לָהֶ֖ם lāhˌem לְ to
לְ lᵊ לְ to
אָכְלָֽה׃ ʔoḵlˈā אָכְלָה food
6:21. tolles igitur tecum ex omnibus escis quae mandi possunt et conportabis apud te et erunt tam tibi quam illis in cibum
Thou shalt take unto thee of all food that may be eaten, and thou shalt lay it up with thee: and it shall be food for thee and them.
6:21. Therefore, you shall take with you from all the foods that are able to be eaten, and you shall carry these with you. And these shall be used as food, some for you, and the rest for them.”
6:21. And take thou unto thee of all food that is eaten, and thou shalt gather [it] to thee; and it shall be for food for thee, and for them.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-22: «И сделал Ной все… так и сделал…» В этих словах дана лучшая похвала Ною, как выясняет это и Апостол Павел, говоря: «Верою Ной, получив откровение о том, что еще не было видимо, благоговея приготовил ковчег для спасения дома своего; ею осудил он (весь) мир, и сделался наследником праведности по вере» (Евр 11:7).

«Построение ковчега (о котором так просто выражается святой повествователь, передавая это чисто покойное, послушное выполнение воли Божией) было, однако, для Ноя глубоким испытанием его веры в Бога. Кругом был мир развратный и совершенно спокойный насчет своего будущего (Мф 24:37–38), мир, укорявший Ноя и ругавшийся над ним в продолжение многих лет построения ковчега. Поэтому Ной должен был весь мыслью и душою перенестись в будущее, и эта вера, спасшая его от гибели, и была высшей заслугой его духовной жизни и прообразовала то состояние души человеческой, когда она спасается от вечной гибели верою, принимая святое крещение» (Властов).
Adam Clarke: Commentary on the Bible - 1831
6:21: Of all food that is eaten - That is, of the food proper for every species of animals.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:21: Gen 1:29, Gen 1:30; Job 38:41, Job 40:20; Psa 35:6, Psa 104:27, Psa 104:28, Psa 136:25, Psa 145:16, Psa 147:9; Mat 6:26
John Gill
6:21 And take thou unto thee of all food that is eaten,.... By man and beast; of which see Gen 1:29.
and thou shall gather it to thee; to lay up in the ark:
and it shall be for food for thee, and for them: during the flood, a quantity sufficient for them: and according to the calculation of learned men (n), well versed in mathematics, there was room enough in the ark, and to spare, to put food for them all during the time the flood was on the earth.
(n) Buteo de Area Noe, Wilkins's Essay towards a real Character, Bedford's Chronology, &c.
6:226:22: Եւ արար Նոյ զամենայն զոր պատուիրեաց նմա Տէր Աստուած. նո՛յնպէս եւ արար[48]։[48] Ոմանք. Զոր միանգամ պատուիրեաց նմա։
22 Եւ Նոյն արեց այն ամէնը, ինչ պատուիրեց նրան Տէր Աստուած: Նա այդպէս էլ արեց:
22 Նոյ ըրաւ Աստուծոյ իրեն բոլոր պատուիրածին պէս։
Եւ արար Նոյ զամենայն զոր միանգամ պատուիրեաց նմա [107]Տէր Աստուած, նոյնպէս եւ արար:

6:22: Եւ արար Նոյ զամենայն զոր պատուիրեաց նմա Տէր Աստուած. նո՛յնպէս եւ արար[48]։
[48] Ոմանք. Զոր միանգամ պատուիրեաց նմա։
22 Եւ Նոյն արեց այն ամէնը, ինչ պատուիրեց նրան Տէր Աստուած: Նա այդպէս էլ արեց:
22 Նոյ ըրաւ Աստուծոյ իրեն բոլոր պատուիրածին պէս։
zohrab-1805▾ eastern-1994▾ western am▾
6:2222: И сделал Ной всё: как повелел ему Бог, так он и сделал.
6:22 καὶ και and; even ἐποίησεν ποιεω do; make Νωε νωε Nōe; Noe πάντα πας all; every ὅσα οσος as much as; as many as ἐνετείλατο εντελλομαι direct; enjoin αὐτῷ αυτος he; him κύριος κυριος lord; master ὁ ο the θεός θεος God οὕτως ουτως so; this way ἐποίησεν ποιεω do; make
6:22 וַ wa וְ and יַּ֖עַשׂ yyˌaʕaś עשׂה make נֹ֑חַ nˈōₐḥ נֹחַ Noah כְּ֠ kᵊ כְּ as כֹל ḵˌōl כֹּל whole אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] צִוָּ֥ה ṣiwwˌā צוה command אֹתֹ֛ו ʔōṯˈô אֵת [object marker] אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) כֵּ֥ן kˌēn כֵּן thus עָשָֽׂה׃ ס ʕāśˈā . s עשׂה make
6:22. fecit ergo Noe omnia quae praeceperat illi DeusAnd Noe did all things which God commanded him.
22. Thus did Noah; according to all that God commanded him, so did he.
6:22. And so Noah did all things just as God had instructed him.
6:22. Thus did Noah; according to all that God commanded him, so did he.
Thus did Noah; according to all that God commanded him, so did he:

22: И сделал Ной всё: как повелел ему Бог, так он и сделал.
6:22
καὶ και and; even
ἐποίησεν ποιεω do; make
Νωε νωε Nōe; Noe
πάντα πας all; every
ὅσα οσος as much as; as many as
ἐνετείλατο εντελλομαι direct; enjoin
αὐτῷ αυτος he; him
κύριος κυριος lord; master
ο the
θεός θεος God
οὕτως ουτως so; this way
ἐποίησεν ποιεω do; make
6:22
וַ wa וְ and
יַּ֖עַשׂ yyˌaʕaś עשׂה make
נֹ֑חַ nˈōₐḥ נֹחַ Noah
כְּ֠ kᵊ כְּ as
כֹל ḵˌōl כֹּל whole
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
צִוָּ֥ה ṣiwwˌā צוה command
אֹתֹ֛ו ʔōṯˈô אֵת [object marker]
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
כֵּ֥ן kˌēn כֵּן thus
עָשָֽׂה׃ ס ʕāśˈā . s עשׂה make
6:22. fecit ergo Noe omnia quae praeceperat illi Deus
And Noe did all things which God commanded him.
6:22. And so Noah did all things just as God had instructed him.
6:22. Thus did Noah; according to all that God commanded him, so did he.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
22 Thus did Noah; according to all that God commanded him, so did he.
Noah's care and diligence in building the ark may be considered, 1. As an effect of his faith in the word of God. God had told him he would shortly drown the world; he believed it, feared the threatened deluge, and, in that fear, prepared the ark. Note, We ought to mix faith with the revelation God has made of his wrath against all ungodliness and unrighteousness of men; the threatenings of the word are not false alarms. Much might have been objected against the credibility of this warning given to Noah. "Who could believe that the wise God, who made the world, should so soon unmake it again, that he who had drawn the waters off the dry land (ch. i. 9, 10) should cause them to cover it again? How would this be reconciled with the mercy of God, which is over all his works, especially that the innocent creatures should die for man's sin? Whence could water be had sufficient to deluge the world? And, if it must be so, why should notice be given of it to Noah only?" But Noah's faith triumphed over all these corrupt reasonings. 2. As an act of obedience to the command of God. Had he consulted with flesh and blood, many objections would have been raised against it. To rear a building, such a one as he never saw, so large, and of such exact dimensions, would put him upon a great deal of care, and labour, and expense. It would be a work of time; the vision was for a great while to come. His neighbours would ridicule him for his credulity, and he would be the song of the drunkards; his building would be called Noah's folly. If the worst came to the worst, as we say, each would fare as well as his neighbours. But these, and a thousand such objections, Noah by faith got over. His obedience was ready and resolute: Thus did Noah, willingly and cheerfully, without murmuring and disputing. God says, Do this, and he does it. It was also punctual and persevering: he did all exactly according to the instructions given him, and, having begun to build, did not leave off till he had finished it; so did he, and so must we do. 3. As an instance of wisdom for himself, thus to provide for his own safety. He feared the deluge, and therefore prepared the ark. Note, When God gives warning of approaching judgments, it is our wisdom and duty to provide accordingly. See Exod. ix. 20, 21; Ezek. iii. 18. We must prepare to meet the Lord in his judgments on earth, flee to his name as a strong tower (Prov. xviii. 10), enter into our chambers (Isa. xxvi. 20, 21), especially prepare to meet him at death and in the judgment of the great day, build upon Christ the Rock (Matt. vii. 24), go into Christ the Ark. 4. As intended for warning to a careless world; and it was fair warning of the deluge coming. Every blow of his axes and hammers was a call to repentance, a call to them to prepare arks too. But, since by it he could not convince the world, by it he condemned the world, Heb. xi. 7.
Adam Clarke: Commentary on the Bible - 1831
6:22: Thus did Noah - He prepared the ark; and during one hundred and twenty years preached righteousness to that sinful generation, Pe2 2:5. And this we are informed, Pe1 3:18, Pe1 3:19, etc., he did by the Spirit of Christ; for it was only through him that the doctrine of repentance could ever be successfully preached. The people in Noah's time are represented as shut up in prison - arrested and condemned by God's justice, but graciously allowed the space of one hundred and twenty years to repent in. This respite was an act of great mercy; and no doubt thousands who died in the interim availed themselves of it, and believed to the saving of their souls. But the great majority of the people did not, else the flood had never come.
Albert Barnes: Notes on the Bible - 1834
6:22
The obedience of Noah and the accomplishment of his task are here recorded. The building of so enormous a fabric must have occupied many years.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:22: Gen 7:5, Gen 7:9, Gen 7:16, Gen 17:23; Exo 40:16, Exo 40:19, Exo 40:21, Exo 40:23, Exo 40:25, Exo 40:27, Exo 40:32; Deu 12:32; Mat 7:24-27; Joh 2:5, Joh 15:14; Heb 11:7, Heb 11:8; Jo1 5:3, Jo1 5:4
Geneva 1599
6:22 Thus did Noah; according to all that God commanded him, (n) so did he.
(n) That is, he obeyed God's commandment in all points without adding or taking away.
John Gill
6:22 Thus did Noah,.... Or "and" or "therefore Noah made" (o) the ark; and "all things", as the Septuagint and Vulgate Latin versions:
according to all that God commanded him, so did he; he made the ark according to the pattern God gave him, he gathered together food for himself and family, and for all the creatures, and laid it up in the ark as God directed him; and when the time was come, he and they not only entered into it, but he took with him all the creatures he was ordered, as after related; in this we have an instance of his fear of God, of his faith in his word, and of his obedience to his will, see Heb 11:7 in all which he was a type of Christ, the builder of his church the ark was a figure of, and the pilot of it through the tempestuous sea of this world, and the provider of all good things for it, for the sustenance of it, and of those who are in it.
(o) "et fecit", Pagninus, Montanus; "fecit itaque", Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
6:22 Thus did Noah--He began without delay to prepare the colossal fabric, and in every step of his progress faithfully followed the divine directions he had received.