Genesis-Chap-9-1-17

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Tanakh versions:

Throughout this site I may use any of the following three versions of the Tanakh: 1. “Jewish Publication Society” (JPS-1917), 2. Mechon-Mamre.org” (MEC), and 3. “Sefaria.org” (SEF).

Colour coded details of our beloved TaNaKh:

1. Torah = History & Law, 2. Nevi’im = The Prophets. 3. *Ketuvim = all other Writings.

*The Ketuvim - Includes, Poetical books - Psalms, Proverbs, Job, the Megillot, or Scrolls - Song of Solomon, Ruth, Lamentations of Jeremiah, Ecclesiastes, and Esther, prophecy of Daniel, and history of Ezra, Nehemiah, and Chronicles I & II.

Please Note: Some alterations or (additions) have been made relating to ‘Names’ and ‘Attributes’ of אֱלֹהִים - Elohim, having been corrected like it once was pre the “Masoretic Text”.

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Remember the following truth from our beloved Torah!

“Ye shall NOT ADD TO THE WORD which I command you, NEITHER SHALL YE DIMINISH FROM IT, that ye may keep the commandments of יְהוָה אֱלֹהֵיכֶם - the LORD your Eloleichem, which I command you”. Davarim - Deuteronomy 4:2. (JPS-1917).

However, sadly both the later priests as well as our rabbis of long ago and of today have, and are shamefully disobeying this command of אֱלֹהִים יְהוָה - the LORD Elohim, בָּרוּךְ שֵׁם קָדוֹשׁוֹ - ‘Baruch Shem Kadosho’ – ‘Blessed be His Holy Name!’

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“Genesis 9:1-17”

With Rabbi, Dr. Reuven Ben Avraham-Goossens, PhD.

Introduction:

Genesis 9:1–17 records the first words אֱלֹהִים - Elohim (God) speaks to humanity after the Flood. The passage restores the human vocation to populate and steward the earth, sets moral and dietary limits, and establishes a universal covenant sealed by a visible sign, the rainbow. It balances divine mercy with human responsibility and reframes life after catastrophe as both gift and charge.

Context and major themes:

Restoration and continuity. The command to “be fruitful and multiply” repeats the primordial mandate from creation, signaling that the Flood did not nullify אֱלֹהִים - Elohim’s original purpose for humanity.

Dignity of human life. The text links human life to the Divine image and sets legal and moral consequences for violence.

Limits on power. Permission to eat animals comes with a prohibition about blood and a demand for accountability; dominion is not license to destroy.

Universal covenant. אֱלֹהִים - Elohim’s promise extends beyond Noah’s family to every living creature; the rainbow becomes a perpetual reminder of divine restraint and faithfulness.

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Let us read Bereshit - Genesis Chapter 9:1-17: (JPS-1917 version of the Tanakh).

1. And אֱלֹהִים - Elohim blessed Noah and his sons, and said unto them: ‘Be fruitful and multiply, and replenish the earth.

2. And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, and upon all wherewith the ground teemeth, and upon all the fishes of the sea: into your hand are they delivered.

3. Every moving thing that liveth shall be for food for you; as the green herb have I given you all.

4. Only flesh with the life thereof, which is the blood thereof, shall ye not eat.

5. And surely your blood of your lives will I require; at the hand of every beast will I require it; and at the hand of man, even at the hand of every man's brother, will I require the life of man.

6. Whoso sheddeth man’s blood, by man shall his blood be shed; for in the image of אֱלֹהִים - Elohim made He man.

7. And you, be ye fruitful, and multiply; swarm in the earth, and multiply therein’.

8. And אֱלֹהִים spoke unto Noah, and to his sons with him, saying:

9. ‘As for Me, behold, I establish My covenant with you, and with your seed after you;

10. and with every living creature that is with you, the fowl, the cattle, and every beast of the earth with you; of all that go out of the ark, even every beast of the earth.

11. And I will establish My covenant with you; neither shall all flesh be cut off any more by the waters of the flood; neither shall there any more be a flood to destroy the earth’.

12. And אֱלֹהִים said: ‘This is the token of the covenant which I make between Me and you and every living creature that is with you, for perpetual generations:

13. I have set My bow in the cloud, and it shall be for a token of a covenant between Me and the earth.

14. And it shall come to pass, when I bring clouds over the earth, and the bow is seen in the cloud,

15. that I will remember My covenant, which is between Me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh.

16. And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between אֱלֹהִים and every living creature of all flesh that is upon the earth’.

17. And אֱלֹהִים said unto Noah: ‘This is the token of the covenant which I have established between Me and all flesh that is upon the earth’”.

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Let us now look at the ‘verse by verse’ item and the explanations to the verses:

Verse 1. Text: “And Elohim blessed Noah and his sons, and said unto them: ‘Be fruitful and multiply, and replenish the earth.’”

Explanation: אֱלֹהִים repeats the creation blessing (compare Genesis 1:28). The blessing affirms human continuity and mission: repopulate the earth and resume stewardship. After judgment comes a renewed commission, life is to be renewed, not merely preserved.

Verse 2. Text: “And the fear of you and the dread of you shall be upon every beast of the earth…”

Explanation: The relationship between humans and animals changes. Where earlier animals and humans coexisted without fear, now animals will instinctively fear humans. This shift reflects the altered moral-ecological order after the Flood and underscores human authority tempered by responsibility.

Verse 3. Text: “Every moving thing that liveth shall be for food for you; as the green herb have I given you all”.

Explanation: אֱלֹהִים grants humans permission to eat animals, expanding the earlier plant-based provision. This is a pragmatic concession to post‑Flood life. The verse still frames food as a gift from , אֱלֹהִים human use of animals remains within a divinely ordered economy.

Verse 4. Text: “Only flesh with the life thereof, which is the blood thereof, shall ye not eat”.

Explanation: The prohibition against consuming blood introduces a moral and ritual boundary. Blood represents life; to consume it is to violate the sanctity of life. This verse becomes the basis for later Jewish dietary laws and signals that even permitted uses of creation have ethical limits.

Verse 5. Text: “And surely your blood of your lives will I require; at the hand of every beast will I require it; and at the hand of man… will I require the life of man”.

Explanation: אֱלֹהִים asserts accountability for life. Animals that kill humans will be held to account; humans who take life will be answerable to human society and ultimately to אֱלֹהִים. The verse links social order (justice) with Divine concern for life.

Verse 6. Text: “Whoso sheddeth man’s blood, by man shall his blood be shed; for in the image of Elohim made He man”.

Explanation: This is a foundational statement about human dignity. Because humans are created in אֱלֹהִים - Elohim’s image, murder is a unique offense requiring the severest human sanction. The verse is often cited as the theological basis for capital punishment in ancient legal thought, but it primarily emphasizes the sacredness of human life and the need for just response to violence.

Verse 7. Text: “And you, be ye fruitful, and multiply; swarm in the earth, and multiply therein”.

Explanation: A reiteration of the blessing and commission. The repetition underscores urgency and continuity: despite catastrophe, the Divine plan presses forward. The verb “swarm” evokes vigorous, life producing growth.

Verse 8. Text: “And אֱלֹהִים spoke unto Noah, and to his sons with him, saying:”

Explanation: This introduces the covenantal section. The address to Noah and his sons signals that the coming promise is both personal (to Noah’s family) and communal (to all their descendants).

Verse 9. Text: “‘As for Me, behold, I establish My covenant with you, and with your seed after you;”

Explanation: אֱלֹהִים initiates a covenantal relationship, an enduring commitment that will shape the future. The covenant language marks a shift from episodic commands to a lasting divine pledge.

Verse 10. Text: “and with every living creature that is with you, the fowl, the cattle, and every beast of the earth with you; of all that go out of the ark, even every beast of the earth”.

Explanation: The covenant is universal in scope. It includes not only human descendants but every living creature that survived the Flood. This universality highlights אֱלֹהִים’s care for the whole created order.

Verse 11. Text: “And I will establish My covenant with you; neither shall all flesh be cut off any more by the waters of the flood; neither shall there anymore be a flood to destroy the earth.”

Explanation: The promise is specific: no future global flood will annihilate all life. The covenant stabilizes creation and provides assurance against total cosmic reset. It is a theological guarantee that history will continue under אֱלֹהִים - Elohim’s providential care.

Verse 12. Text: “And Elohim said: ‘This is the token of the covenant which I make between Me and you and every living creature that is with you, for perpetual generations:’”

Explanation: אֱלֹהִים introduces a sign to accompany the covenant. A token makes the invisible promise visible and memorable across generations, an external reminder of an internal Divine commitment.

Verse 13. Text: “I have set My bow in the cloud, and it shall be for a token of a covenant between Me and the earth”.

Explanation: The “bow” (commonly understood as the rainbow) is placed in the cloud, the very medium of the Flood transforming a symbol of judgment into a sign of mercy. The rainbow becomes a covenantal emblem linking heaven and earth.

Verse 14. Text: “And it shall come to pass, when I bring clouds over the earth, and the bow is seen in the cloud”,

Explanation: The rainbow appears in the context of clouds and rain. Its visibility is tied to weather phenomena, making the sign naturally recurring and accessible to all people.

Verse 15. Text: “that I will remember My covenant, which is between Me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh”.

Explanation: אֱלֹהִים - Elohim’s “remembering” is not forgetfulness but a covenantal act of faithful attention. When the sign appears, it prompts divine fidelity: אֱלֹהִים will not return to total destruction by flood.

Verse 16. Text: “And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between Elohim and every living creature of all flesh that is upon the earth”.

Explanation: The repetition emphasizes perpetuity“, everlasting covenant”. The rainbow functions as a mutual reminder: it prompts אֱלֹהִים - Elohim’s covenantal action and reassures creatures of Divine restraint.

Verse 17. Text: “And אֱלֹהִים said unto Noah: ‘This is the token of the covenant which I have established between Me and all flesh that is upon the earth’”.

Explanation: The closing reiteration seals the promise. The covenant is universal, perpetual, and publicly signalled. The chapter ends with assurance: life will continue under a אֱלֹהִים who binds Himself to creation.

Practical applications and reflection points:

Stewardship with restraint, Dominion over creation carries ethical limits (respect for life, prohibition on blood). Use this passage to teach responsible environmental and animal ethics.

Justice and human dignity. The link between the image of אֱלֹהִים and the value of life invites communities to protect the vulnerable and to design just responses to violence.

Signs that teach. The rainbow models how ordinary phenomena can be read theologically: creation itself can remind us of אֱלֹהִים - Elohim’s promises.

Hope after catastrophe. The chapter offers a theological framework for recovery: restoration, covenant, and a renewed mission.

Concluding message:

Genesis 9:1-17 moves the reader from survival to vocation. אֱלֹהִים - Elohim’s blessing restores human purpose; ’ אֱלֹהִים- Elohim s laws protect life; אֱלֹהִים - Elohim’s covenant promises stability for the future. The rainbow, simple and recurring, becomes a daily theology: even when clouds gather, אֱלֹהִים remembers mercy. Teach this passage as an invitation to live with courage, care, and covenantal fidelity, to honor life, to steward creation, and to trust that אֱלֹהִים binds Himself to the world He has created!

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This site was originally created, for those who desired to return to our blessed and wonderful faith. Thus be wise and work on your faith and pray at least two or three times a day (if possible) and always seek our beloved אֱלֹהִים - Elohim’s guidance, for His love is always with us, especially when we seek Him, blessed be He! However this site has become very much a teaching site with hundreds of studies!

Remember what אֱלֹהִים - Elohim, blessed be He, said the following via several of our prophets...

“Return unto Me, and I will return unto you, saith צְבָאוֹת- יְהוָה- the LORD of hosts”. Mal’a’chi - Malachi 3:7. (JPS).

And Remember ...

Enjoy your Sabbath Rest, Shabbat Shalom!

אֲנִי יְהוָה אֱלֹהֵיכֶם, בְּחֻקּוֹתַי לֵכוּ; וְאֶת-מִשְׁפָּטַי שִׁמְרוּ, וַעֲשׂוּ אוֹתָם

וְאֶת-שַׁבְּתוֹתַי, קַדֵּשׁוּ; וְהָיוּ לְאוֹת, בֵּינִי וּבֵינֵיכֶם-לָדַעַת, כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם

“I am אֱלֹהֵיכֶם יְהוָה - the LORD your Eloheichem; walk in My statutes, and keep Mine ordinances, and do them; and hallow My Sabbaths, and they shall be a sign between Me and you, that ye may know that I am אֱלֹהֵיכֶם יְהוָה - the LORD your Eloheichem”. Yechezkel - Ezekiel 20:19-20. (JPS).

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“Hebraic Studies” motto is as follows;

“The More Torah, the More Life”

For אֱלֹהִים יְהוָה - the LORD Elohim, Blessed be His Sanctified Name,

He is the one who gave us our Life!”

May the שָׁלוֹם - Shalom = Peace of צְבָאוֹת- יְהוָה= the LORD of hosts. be with you, and please always uphold our blessed שַׁבָּת - Shabbat, as well as the מוֹעֲדִים - Mo’a’dim - Feasts, and continue saying your daily תְּפִלָּה - Tefeelah’s (Prayers) and regular בְּרָכָה - Be’ra’chah’s (blessings) before food and drinks, etc!

שָׁלוֹם עֲלֵיכֶם - Shalom Aleichem - Peace be with you!

Rabbi, Dr. Reuven Ben Avraham-Goossens, PhD.

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