Gen 6:9-9:29 | TNotes | STEP | 6:9 the account: See study note on 2:4 • a righteous man, the only blameless person: The text does not claim that Noah was without sin (see Rom 5:12-14 ). Noah’s righteousness and blamelessness came about because he walked in close fellowship with God. See also Gen 7:1 ; 17:1 ; Heb 11:7 .

6:9 ^a the account: See study note on 2:4

• a righteous man, the only blameless person: The text does not claim that Noah was without sin (see Rom 5:12-14 ^b). Noah’s righteousness and blamelessness came about because he walked in close fellowship with God. See also Gen 7:1 ^c; 17:1 ^d; Heb 11:7 ^e.
Summary for Gen 6:11-13: 6:11-13 ^f See 6:5-7 ^g.

• violence (Hebrew khamas): Murder had especially corrupted the line of Cain (4:8 ^h, 23-24 ⁱ).
6:14 ^j The large boat (traditionally rendered ark) was a long rectangular barge designed for survival, not for navigation. The Hebrew word tebah is used again only of the basket in which the baby Moses was floated on the Nile (Exod 2:3 ^k, 5 ^l).

• cypress wood: It is not clear what kind of wood this was. It was possibly from a conifer, such as cypress.
6:15 ^m This floating barge displaced around 43,300 tons of water.
6:16 ⁿ An 18-inch opening below the roof encircled the boat, providing light and air.

• Noah was to build a door and God would close it (7:16 ^o). God was the captain of this peculiar boat with no sail or rudder. God also brought the animals to Noah (6:20 ^p).
6:17 ^q cover the earth with a flood: Some propose that the flood might only have covered the ancient Near East as it was known to Noah or Moses. However, the flood’s stated purpose—to destroy every living thing that breathes (see also 6:7 ^r, 11-13 ^s; 7:1 ^t, 4 ^u, 18-23 ^v; 8:21 ^w)—and its effect of undoing creation (see study notes on 1:9-10; 7:11-12) suggest that the flood covered the entire planet (see also 1 Pet 3:20 ^x; 2 Pet 2:5 ^y; 3:6 ^z).
6:18 ^aa This first explicit mention of a covenant in the Bible refers to the unilateral pact that God made with humankind and the world after the flood (see 9:9 ^ab, 11 ^ac, 14-17 ^ad).
Summary for Gen 6:19-20: 6:19-20 ^ae God’s instructions to Noah repeat the language of creation (every kind, cp. 1:24 ^af).

• a male and a female: These animals would procreate and repopulate the earth after the flood.

‏ Genesis 7

7:2 ^ag of each animal I have approved: In addition to the animals that were to repopulate the earth, these “clean” animals were for food and for Noah’s sacrifice after the flood (8:20-21 ^ah). This passage does not use the precise technical language that is found in the regulations concerning “clean” and “unclean” given to Israel at Sinai (see Lev 11 ^ai; Deut 14:3-12 ^aj), but the underlying concept is the same (perhaps God revealed it directly to Noah).
7:4 ^ak The number forty is often associated with affliction, trial, or punishment (see Exod 16:35 ^al; Judg 13:1 ^am; 1 Kgs 19:8 ^an; Ezek 4:6 ^ao; Jon 3:4 ^ap; Matt 4:2 ^aq; Acts 1:3 ^ar).
7:6 ^as covered the earth: See study note on 6:17.
7:8 ^at See study note on 7:2.
Summary for Gen 7:11-12: 7:11-12 ^au on the seventeenth day of the second month: Such information gives the flood account a certain solemnity; it reminds readers that this was a true historical event.

• underground waters: See 2:6 ^av.

• rain fell: The flood undid the boundaries established on the second and third days of creation (1:6-13 ^aw). Elsewhere, the Bible describes God’s judgment as an undoing of creation (see Jer 4:23-26 ^ax; Amos 7:4 ^ay).

• forty days and forty nights: See study note on 7:4.
7:16 ^az the Lord closed the door: The sovereign Judge took responsibility for the annihilation of all outside the boat and the protection of those within (see also 6:16 ^ba and study note).
7:17 ^bb floodwaters grew deeper (literally waters multiplied): The same word used for the proliferation of humans and animals during creation (see 1:22 ^bc, 28 ^bd) is now used ironically of the water that would annihilate them.

• covering the ground: The Hebrew word translated “ground” or “earth” is mentioned eight times in eight verses (7:17-24 ^be). The earth is the domain that humankind had polluted and that was now the object of a cleansing deluge.
7:22 ^bf Everything that ... lived: See study note on 6:17.

‏ Genesis 8

8:1 ^bg God remembered: This structural and theological center of the flood story does not mean that God had at any point forgotten Noah. This is covenant language reflecting God’s faithfulness to his promise to ensure the safety of his covenant partner (cp. 6:18 ^bh; 9:15-16 ^bi; Exod 2:24 ^bj; Lev 26:42 ^bk, 45 ^bl).

• wind: The same word is translated “Spirit” in Gen 1:2 ^bm. This and other parallels (see Gen 9:1-2 ^bn) suggest that the restoration of the earth after the flood was effectively a new creation.
8:2 ^bo underground waters ... torrential rains: See study note on 7:11-12.
8:4 ^bp The mountains of Ararat might be in the region of Ararat (Urartu) southeast of the Black Sea near Lake Van, which touches parts of eastern Turkey, Armenia, and Iran. There is a Mount Ararat (Agri Dag) in Turkey, but this verse only identifies the region, not a specific mountain.
8:5 ^bq the waters continued to go down: Another parallel with the creation week (see 1:9 ^br) suggests that the earth’s restoration was effectively a new creation (see study note on 8:1).
8:7 ^bs The raven is the largest member of the crow family, and was among Noah’s unclean animals (Lev 11:15 ^bt; Deut 14:14 ^bu). As a scavenger and carrion eater, it was able to sustain itself without returning to the boat.
8:11 ^bv Unlike the raven (8:7 ^bw), the dove feeds on vegetation. Since olive trees are not tall, Noah could tell that the water was almost gone.
8:13 ^bx On the first day of the new year, ten and a half months after the flood began: This was two months after the peaks of the mountains first became visible (8:5 ^by).
8:14 ^bz the earth was dry! This special word for dry land is uniquely used in connection with the sea to portray God’s sovereignty over both domains (see 1:9-10 ^ca; Exod 14:22 ^cb, 29 ^cc; Ps 95:5 ^cd; Jon 1:9 ^ce).
8:17 ^cf be fruitful and multiply: See 9:1 ^cg.
8:20 ^ch This first mention of an altar in the Bible shows Noah’s gratitude for having passed through the judgment.

• sacrificed as burnt offerings: The same wording is used of the whole burnt offering in Leviticus (Lev 1:3-9 ^ci); however, it can refer to any offering that is burned. Noah gave this offering to thank and worship God, who had delivered him and his family from the flood.
8:21 ^cj pleased with the aroma of the sacrifice (literally smelled the sweet aroma): The narrator uses anthropomorphic language (i.e., he describes God’s activity in human terms) to show God’s acceptance of Noah’s offering (see also Exod 29:18 ^ck; Lev 1:9 ^cl; Num 15:3 ^cm). The common ancient Near Eastern notion that the gods ate the sacrifices offered to them is notably absent.

• to himself (literally in his heart): The phrase echoes “broke his heart” (6:6 ^cn), just as think or imagine echoes “everything they thought or imagined” (6:5 ^co). God’s commitment to a new order replaced his grief over the old.

• I will never again curse ... destroy: The old curse was not lifted (5:29 ^cp), but God promised not to add to it, thus establishing new limits for life in a disordered world (cp. Isa 54:9 ^cq). The flood was to stop violence, not to reform the human heart (Gen 6:5 ^cr). Humankind’s bent toward evil would be contained to some degree through accountability to a new law (9:5-6 ^cs).
8:22 ^ct God’s promise to sustain the rhythm of the seasons reaffirmed the created order (1:14 ^cu; see also Jer 33:20 ^cv; Zech 14:7 ^cw).

‏ Genesis 9

Summary for Gen 9:1-7: 9:1-7 ^cx God’s first post-flood speech opens and closes with blessing (9:1 ^cy, 7 ^cz). In it, human and animal relationships are again defined, with some modification of the original created order. The sanctity of life is given special focus. 9:1 ^da Be fruitful and multiply: The blessing and mandate first given to Adam (1:28 ^db) are now reissued to Noah, the “Adam” of the newly cleansed world in need of repopulation.
Summary for Gen 9:2-3: 9:2-3 ^dc There are two modifications to the original created order. (1) Previously, humans reigned over the animals (1:28 ^dd), but now animals would live in terror of humans (similar military language is found in Exod 23:27-31 ^de; Deut 11:25 ^df; 31:8 ^dg). (2) The animals’ terror was related to a change in human diet. Humans were now permitted to eat the meat of animals to supplement their subsistence on grains, fruits, and vegetables (Gen 1:29 ^dh).
9:4 ^di A key restriction is imposed. Since blood was identified with life, it had to be drained from a slain animal before its meat could be eaten (see Lev 3:17 ^dj; 7:26-27 ^dk; 17:10-14 ^dl; Deut 12:16 ^dm, 23 ^dn). The law of Moses prohibited eating animals that died naturally, since their blood had not been drained (Deut 14:21 ^do). God provided animal blood to atone for human sin (Lev 17:11 ^dp; Heb 9:22 ^dq).
Summary for Gen 9:5-6: 9:5-6 ^dr Violence, including murder, was a major factor in bringing about God’s judgment of the flood (4:8 ^ds; 6:11 ^dt, 13 ^du). At this new beginning for humans, God affirmed the sanctity of human life and established a system of retributive justice for the taking of human life (see also Ps 9:12 ^dv; thematic note for Retribution at end of chapter). The function of law is to restrain human wickedness and preserve moral order. This law was further developed in the law of Moses (Exod 21:12-14 ^dw; Lev 24:17-22 ^dx; Num 35:16-34 ^dy; Deut 17:6-7 ^dz; 19:15 ^ea).
9:6 ^eb For God made human beings in his own image: The death penalty has a theological basis. God’s image gives humans a unique status and authority within creation (1:26-28 ^ec). Since murder destroys a person made in God’s image, the ultimate penalty must be imposed on a murderer. See also Exod 21:23-25 ^ed. We are not to pursue personal revenge (Rom 12:17-19 ^ee) but are to uphold the justice of the “governing authorities” that God has established (Rom 13:1-7 ^ef).
9:7 ^eg Now be fruitful and multiply, and repopulate (literally swarm and fill): In contrast to those who would destroy human life (9:5-6 ^eh), God’s desire is that human life should abound and flourish.
Summary for Gen 9:8-17: 9:8-17 ^ei God’s second post-flood speech conveys his promise and plan for preserving creation.
Summary for Gen 9:9-10: 9:9-10 ^ej God had promised this covenant before the flood (6:18 ^ek). Its scope extends beyond humanity to include the earth and all animals.
9:11 ^el This promise does not prohibit worldwide judgment, but it restricts the means by which God will do it (see 2 Pet 3:4-13 ^em).
9:12 ^en In the Bible, covenants are frequently confirmed by some sort of sign (e.g., 17:11 ^eo; Exod 31:13 ^ep, 17 ^eq; Luke 22:20 ^er).
Summary for Gen 9:13-16: 9:13-16 ^es God brought cataclysmic judgment through the rainstorm; now, the rainbow, a meteorological phenomenon associated with the rainstorm, would be an image of peace for all the earth (see 9:17 ^et).

• The same Hebrew term denotes both “rainbow” and “bow.” Since God is sometimes pictured as a warrior who shoots arrows of judgment (see Deut 32:42 ^eu; Pss 7:12 ^ev; 18:13-14 ^ew; Hab 3:9-11 ^ex), some think that the imagery in Gen 9:13-17 ^ey is of the Divine Warrior hanging up his bow of judgment.
9:18 ^ez Ham is the father of Canaan: See also 9:20-27 ^fa; 10:6-20 ^fb. The text emphasizes Canaan’s ancestral connection to Ham to show that the Canaanite identity was inseparably linked to Ham’s shameful behavior (9:20-27 ^fc). The citizens of both Egypt (from which Israel escaped slavery) and Canaan (to which Israel was headed) were Ham’s descendants (10:6 ^fd; see Lev 18:3 ^fe, 24-26 ^ff; Pss 105:23 ^fg, 27 ^fh; 106:22 ^fi). Later stories in Genesis emphasize the immoral climate of both Egypt (Gen 12:10-20 ^fj) and Canaan (34:1-31 ^fk; 38:1-30 ^fl). See 9:20-27 ^fm and 10:6-20 ^fn.
Summary for Gen 9:20-27: 9:20-27 ^fo The story of Noah begins with him walking in righteousness and obeying the Lord (6:9 ^fp), but it ends with him lying drunk and naked in his tent and then delivering a curse on Canaan. Even after the great flood, the human race exhibited some of the same sinful characteristics that warranted the judgment in the first place. Special attention is given to the cursed origin of the Canaanites, the corrupt and idolatrous people Israel would later displace from the Promised Land (see also 15:16 ^fq and study note; Lev 18:3 ^fr; 20:23 ^fs).
9:21 ^ft wine ... became drunk: Wine is a gift from God (Deut 14:26 ^fu; Ps 104:15 ^fv; Isa 55:1 ^fw; see Luke 22:14-20 ^fx; John 2:1-11 ^fy). Scripture is clear, however, that excessive consumption of alcohol is a perilous sin (Prov 23:20-21 ^fz, 29-35 ^ga; 1 Cor 6:10 ^gb).
9:22 ^gc the father of Canaan: See study note on 9:18.

• Ham’s behavior was shameful. He gazed upon his naked father and, rather than covering him and keeping the matter secret, robbed him of his dignity by announcing it to his brothers (see Exod 21:15 ^gd, 17 ^ge; Lam 4:21 ^gf; Hab 2:15 ^gg). An ancient Near Eastern tale says that a son is expected to come to his father’s aid when he is drunk (Tale of Aqhat; cp. Isa 51:17-18 ^gh). Ham’s neglect of familial duty explains why Noah praised Shem and Japheth but cursed Ham (Gen 9:24-27 ^gi).
9:25 ^gj Then he cursed Canaan: Noah foresaw Ham’s actions as morally representative of Ham’s descendants through Canaan.
9:26 ^gk Noah refers to God as the Lord, who formed the covenant with Israel. Shem was the privileged forefather of the Israelites (see 10:21-32 ^gl).
9:27 ^gm May Japheth share the prosperity of Shem: Japheth’s descendants would live among Shem’s descendants and share Shem’s prosperity (cp. Rom 11:17-18 ^gn).

Thematic note: Retribution
God gave humans the commission of procreating and caring for the world (Gen 1:28 ^go). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8 ^gp, 23 ^gq; 6:5 ^gr, 11-13 ^gs), resulting in a corrupt world that required cleansing.
The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. Retribution means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral order is woven into the fabric of the world and must be maintained or restored (see Ps 7:14-16 ^gt; Prov 11:17-21 ^gu; 26:27 ^gv).
God maintains moral order by meting out justice, punishing wickedness, and rewarding right behavior (Gal 6:7-8 ^gw). Since God oversees the world, it is never entirely overwhelmed by moral chaos; God holds people accountable for what they do. The judgment and exile of Adam and Eve (Gen 3:8-24 ^gx), Cain’s sentence (4:10-15 ^gy), and the worldwide flood and annihilation (chs 6–7 ^gz) are examples of God’s retribution. These events reveal a sovereign God who exacts just punishment in the context of his good intentions for the world (see also Num 16 ^ha; Deut 30:15-20 ^hb; Josh 7 ^hc; Mic 2:1-3 ^hd).
Retribution is an application of God’s righteousness; it purifies the world for his kingdom of peace. Through retribution, the divine King proclaims his universal rule and exercises his justice on all who reject his rule or defy his commands (Deut 7:10 ^he; Ps 149 ^hf; Prov 15:25 ^hg; Mic 5:15 ^hh; 1 Cor 16:22 ^hi; Gal 1:8-9 ^hj; 2 Thes 1:5-10 ^hk).
For God’s people, retribution serves as his discipline. It is intended to restore covenant fellowship with him (see Isa 44:22 ^hl; Jer 3:12-14 ^hm; Lam 3:19-33 ^hn; Hos 14:1-2 ^ho; Joel 2:12-13 ^hp; see also Heb 12:5-11 ^hq). When God’s people experience his chastening, they can respond in hope because God’s truth and righteousness will triumph (Ps 58:10-11 ^hr), and God will redeem and restore his people who trust in him (Lev 26:40-45 ^hs; Hos 2:2-23 ^ht).

Passages for Further Study
Gen 6:1–7:24 ^hu; Lev 26:14-39 ^hv; Ps 7:6-17 ^hw; 57:6 ^hx; 95:8-11 ^hy; Prov 6:27-35 ^hz; 26:27 ^ia; Mic 2:1-3 ^ib; Rom 2:5-16 ^ic; Gal 6:7-8 ^id; Heb 10:26-31 ^ie; 12:5-11 ^if, 25-29 ^ig