Genesis 6:9-7:24
New American Bible (Revised Edition)
9 These are the descendants of Noah. Noah was a righteous man and blameless in his generation;(A) Noah walked with God. 10 Noah begot three sons: Shem, Ham, and Japheth.
11 But the earth was corrupt[a] in the view of God and full of lawlessness.(B) 12 When God saw how corrupt the earth had become, since all mortals had corrupted their ways on earth,(C) 13 God said to Noah: I see that the end of all mortals has come, for the earth is full of lawlessness because of them. So I am going to destroy them with the earth.(D)
Preparation for the Flood. 14 Make yourself an ark of gopherwood,[b] equip the ark with various compartments, and cover it inside and out with pitch. 15 This is how you shall build it: the length of the ark will be three hundred cubits, its width fifty cubits, and its height thirty cubits.[c] 16 Make an opening for daylight[d] and finish the ark a cubit above it. Put the ark’s entrance on its side; you will make it with bottom, second and third decks. 17 I, on my part, am about to bring the flood waters on the earth, to destroy all creatures under the sky in which there is the breath of life; everything on earth shall perish.(E) 18 I will establish my covenant with you. You shall go into the ark, you and your sons, your wife and your sons’ wives with you.(F) 19 Of all living creatures you shall bring two of every kind into the ark, one male and one female,[e] to keep them alive along with you. 20 Of every kind of bird, of every kind of animal, and of every kind of thing that crawls on the ground, two of each will come to you, that you may keep them alive. 21 Moreover, you are to provide yourself with all the food that is to be eaten, and store it away, that it may serve as provisions for you and for them. 22 Noah complied; he did just as God had commanded him.[f]
Chapter 7
1 Then the Lord said to Noah: Go into the ark, you and all your household, for you alone in this generation have I found to be righteous before me.(G) 2 Of every clean animal, take with you seven pairs, a male and its mate; and of the unclean animals, one pair, a male and its mate; 3 likewise, of every bird of the air, seven pairs, a male and a female, to keep their progeny alive over all the earth. 4 For seven days from now I will bring rain down on the earth for forty days and forty nights, and so I will wipe out from the face of the earth every being that I have made.(H) 5 Noah complied, just as the Lord had commanded.
The Great Flood. 6 Noah was six hundred years old when the flood came upon the earth. 7 Together with his sons, his wife, and his sons’ wives, Noah went into the ark because of the waters of the flood.(I) 8 Of the clean animals and the unclean, of the birds, and of everything that crawls on the ground, 9 two by two, male and female came to Noah into the ark, just as God had commanded him.(J) 10 When the seven days were over, the waters of the flood came upon the earth.
11 In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month: on that day
All the fountains of the great abyss[g] burst forth,
and the floodgates of the sky were opened.
12 For forty days and forty nights heavy rain poured down on the earth.
13 On the very same day, Noah and his sons Shem, Ham, and Japheth, and Noah’s wife, and the three wives of Noah’s sons had entered the ark, 14 together with every kind of wild animal, every kind of tame animal, every kind of crawling thing that crawls on the earth, and every kind of bird. 15 Pairs of all creatures in which there was the breath of life came to Noah into the ark. 16 Those that entered were male and female; of all creatures they came, as God had commanded Noah. Then the Lord shut him in.
17 The flood continued upon the earth for forty days. As the waters increased, they lifted the ark, so that it rose above the earth. 18 The waters swelled and increased greatly on the earth, but the ark floated on the surface of the waters. 19 Higher and higher on the earth the waters swelled, until all the highest mountains under the heavens were submerged. 20 The waters swelled fifteen cubits higher than the submerged mountains. 21 All creatures that moved on earth perished: birds, tame animals, wild animals, and all that teemed on the earth, as well as all humankind.(K) 22 Everything on dry land with the breath of life in its nostrils died. 23 The Lord wiped out every being on earth: human beings and animals, the crawling things and the birds of the air; all were wiped out from the earth. Only Noah and those with him in the ark were left.
24 And when the waters had swelled on the earth for one hundred and fifty days,
Footnotes
- 6:11 Corrupt: God does not punish arbitrarily but simply brings to its completion the corruption initiated by human beings.
- 6:14 Gopherwood: an unidentified wood mentioned only in connection with the ark. It may be the wood of the cypress, which in Hebrew sounds like “gopher” and was widely used in antiquity for shipbuilding.
- 6:15 Hebrew “cubit,” lit., “forearm,” is the distance from the elbow to the tip of the middle finger, about eighteen inches (a foot and a half). The dimensions of Noah’s ark were approximately 440 × 73 × 44 feet. The ark of the Babylonian flood story was an exact cube, 120 cubits (180 feet) in length, width, and height.
- 6:16 Opening for daylight: a conjectural rendering of the Hebrew word sohar, occurring only here. The reference is probably to an open space on all sides near the top of the ark to admit light and air. The ark also had a window or hatch, which could be opened and closed (8:6).
- 6:19–21 You shall bring two of every kind…, one male and one female: For the Priestly source (P), there is no distinction between clean and unclean animals until Sinai (Lv 11), no altars or sacrifice until Sinai, and all diet is vegetarian (Gn 1:29–30); even after the flood P has no distinction between clean and unclean, since “any living creature that moves about” may be eaten (9:3). Thus P has Noah take the minimum to preserve all species, one pair of each, without distinction between clean and unclean, but he must also take on provisions for food (6:21). The Yahwist source (J), which assumes the clean-unclean distinction always existed but knows no other restriction on eating meat (Abel was a shepherd and offered meat as a sacrifice), requires additional clean animals (“seven pairs”) for food and sacrifice (7:2–3; 8:20).
- 6:22 Just as God had commanded him: as in the creation of the world in chap. 1 and in the building of the tabernacle in Ex 25–31, 35–40 (all from the Priestly source), everything takes place by the command of God. In this passage and in Exodus, the commands of God are carried out to the letter by human agents, Noah and Moses. Divine speech is important. God speaks to Noah seven times in the flood story.
- 7:11 Abyss: the subterranean ocean; see note on 1:2.
Psalm 6
New American Bible (Revised Edition)
Psalm 6[a]
Prayer in Distress
1 For the leader; with stringed instruments, “upon the eighth.”[b]
A psalm of David.
I
2 Do not reprove me in your anger, Lord,
nor punish me in your wrath.(A)
3 Have pity on me, Lord, for I am weak;
heal me, Lord, for my bones are shuddering.(B)
4 My soul too is shuddering greatly—
and you, Lord, how long…?[c](C)
5 Turn back, Lord, rescue my soul;
save me because of your mercy.
6 For in death there is no remembrance of you.
Who praises you in Sheol?[d](D)
II
7 I am wearied with sighing;
all night long I drench my bed with tears;
I soak my couch with weeping.
8 My eyes are dimmed with sorrow,
worn out because of all my foes.(E)
III
9 Away from me, all who do evil!(F)
The Lord has heard the sound of my weeping.
10 The Lord has heard my plea;
the Lord will receive my prayer.
11 My foes will all be disgraced and will shudder greatly;
they will turn back in sudden disgrace.(G)
Footnotes
- Psalm 6 The first of the seven Penitential Psalms (Ps 6, 32, 38, 51, 102, 130, 143), a designation dating from the seventh century A.D. for Psalms suitable to express repentance. The psalmist does not, as in many laments, claim to be innocent but appeals to God’s mercy (Ps 6:5). Sin here, as often in the Bible, is both the sinful act and its injurious consequences; here it is physical sickness (Ps 6:3–4, 7–8) and the attacks of enemies (Ps 6:8, 9, 11). The psalmist prays that the effects of personal and social sin be taken away.
- 6:1 Upon the eighth: apparently a musical notation, now lost.
- 6:4 How long?: elliptical for “How long will it be before you answer my prayer?” cf. Ps 13:2–3.
- 6:6 A motive for God to preserve the psalmist from death: in the shadowy world of the dead no one offers you praise. Sheol is the biblical term for the underworld where the insubstantial souls of dead human beings dwelt. It was similar to the Hades of Greek and Latin literature. In the second century B.C., biblical books begin to speak positively of life with God after death (Dn 12:1–3; Wis 3).
Matthew 5:1-20
New American Bible (Revised Edition)
Chapter 5
The Sermon on the Mount. 1 [a]When he saw the crowds,[b] he went up the mountain, and after he had sat down, his disciples came to him. 2 He began to teach them, saying:
The Beatitudes[c]
3 “Blessed are the poor in spirit,[d]
for theirs is the kingdom of heaven.(A)
4 [e]Blessed are they who mourn,(B)
for they will be comforted.
5 [f]Blessed are the meek,(C)
for they will inherit the land.
6 Blessed are they who hunger and thirst for righteousness,[g]
for they will be satisfied.
7 Blessed are the merciful,
for they will be shown mercy.(D)
8 [h]Blessed are the clean of heart,(E)
for they will see God.
9 Blessed are the peacemakers,
for they will be called children of God.
10 Blessed are they who are persecuted for the sake of righteousness,[i]
for theirs is the kingdom of heaven.(F)
11 Blessed are you when they insult you and persecute you and utter every kind of evil against you [falsely] because of me.(G) 12 [j]Rejoice and be glad, for your reward will be great in heaven.(H) Thus they persecuted the prophets who were before you.
The Similes of Salt and Light.[k] 13 (I)“You are the salt of the earth. But if salt loses its taste, with what can it be seasoned? It is no longer good for anything but to be thrown out and trampled underfoot.[l] 14 You are the light of the world. A city set on a mountain cannot be hidden.(J) 15 Nor do they light a lamp and then put it under a bushel basket; it is set on a lampstand, where it gives light to all in the house.(K) 16 Just so, your light must shine before others, that they may see your good deeds and glorify your heavenly Father.(L)
Teaching About the Law. 17 [m]“Do not think that I have come to abolish the law or the prophets. I have come not to abolish but to fulfill. 18 Amen, I say to you, until heaven and earth pass away, not the smallest letter or the smallest part of a letter will pass from the law, until all things have taken place.(M) 19 Therefore, whoever breaks one of the least of these commandments and teaches others to do so will be called least in the kingdom of heaven. But whoever obeys and teaches these commandments will be called greatest in the kingdom of heaven.[n] 20 I tell you, unless your righteousness surpasses that of the scribes and Pharisees, you will not enter into the kingdom of heaven.
Teaching About Anger.[o]
Read full chapterFootnotes
- 5:1–7:29 The first of the five discourses that are a central part of the structure of this gospel. It is the discourse section of the first book and contains sayings of Jesus derived from Q and from M. The Lucan parallel is in that gospel’s “Sermon on the Plain” (Lk 6:20–49), although some of the sayings in Matthew’s “Sermon on the Mount” have their parallels in other parts of Luke. The careful topical arrangement of the sermon is probably not due only to Matthew’s editing; he seems to have had a structured discourse of Jesus as one of his sources. The form of that source may have been as follows: four beatitudes (Mt 5:3–4, 6, 11–12), a section on the new righteousness with illustrations (Mt 5:17, 20–24, 27–28, 33–48), a section on good works (Mt 6:1–6, 16–18), and three warnings (Mt 7:1–2, 15–21, 24–27).
- 5:1–2 Unlike Luke’s sermon, this is addressed not only to the disciples but to the crowds (see Mt 7:28).
- 5:3–12 The form Blessed are (is) occurs frequently in the Old Testament in the Wisdom literature and in the psalms. Although modified by Matthew, the first, second, fourth, and ninth beatitudes have Lucan parallels (Mt 5:3 // Lk 6:20; Mt 5:4 // Lk 6:21b; Mt 5:6 // Lk 6:21a; Mt 5:11–12 // Lk 5:22–23). The others were added by the evangelist and are probably his own composition. A few manuscripts, Western and Alexandrian, and many versions and patristic quotations give the second and third beatitudes in inverted order.
- 5:3 The poor in spirit: in the Old Testament, the poor (’anāwîm) are those who are without material possessions and whose confidence is in God (see Is 61:1; Zep 2:3; in the NAB the word is translated lowly and humble, respectively, in those texts). Matthew added in spirit in order either to indicate that only the devout poor were meant or to extend the beatitude to all, of whatever social rank, who recognized their complete dependence on God. The same phrase poor in spirit is found in the Qumran literature (1QM 14:7).
- 5:4 Cf. Is 61:2, “(The Lord has sent me)…to comfort all who mourn.” They will be comforted: here the passive is a “theological passive” equivalent to the active “God will comfort them”; so also in Mt 5:6, 7.
- 5:5 Cf. Ps 37:11, “…the meek shall possess the land.” In the psalm “the land” means the land of Palestine; here it means the kingdom.
- 5:6 For righteousness: a Matthean addition. For the meaning of righteousness here, see note on Mt 3:14–15.
- 5:8 Cf. Ps 24:4. Only one “whose heart is clean” can take part in the temple worship. To be with God in the temple is described in Ps 42:3 as “beholding his face,” but here the promise to the clean of heart is that they will see God not in the temple but in the coming kingdom.
- 5:10 Righteousness here, as usually in Matthew, means conduct in conformity with God’s will.
- 5:12 The prophets who were before you: the disciples of Jesus stand in the line of the persecuted prophets of Israel. Some would see the expression as indicating also that Matthew considered all Christian disciples as prophets.
- 5:13–16 By their deeds the disciples are to influence the world for good. They can no more escape notice than a city set on a mountain. If they fail in good works, they are as useless as flavorless salt or as a lamp whose light is concealed.
- 5:13 The unusual supposition of salt losing its flavor has led some to suppose that the saying refers to the salt of the Dead Sea that, because chemically impure, could lose its taste.
- 5:17–20 This statement of Jesus’ position concerning the Mosaic law is composed of traditional material from Matthew’s sermon documentation (see note on Mt 5:1–7:29), other Q material (cf. Mt 18; Lk 16:17), and the evangelist’s own editorial touches. To fulfill the law appears at first to mean a literal enforcement of the law in the least detail: until heaven and earth pass away nothing of the law will pass (Mt 5:18). Yet the “passing away” of heaven and earth is not necessarily the end of the world understood, as in much apocalyptic literature, as the dissolution of the existing universe. The “turning of the ages” comes with the apocalyptic event of Jesus’ death and resurrection, and those to whom this gospel is addressed are living in the new and final age, prophesied by Isaiah as the time of “new heavens and a new earth” (Is 65:17; 66:22). Meanwhile, during Jesus’ ministry when the kingdom is already breaking in, his mission remains within the framework of the law, though with significant anticipation of the age to come, as the following antitheses (Mt 5:21–48) show.
- 5:19 Probably these commandments means those of the Mosaic law. But this is an interim ethic “until heaven and earth pass away.”
- 5:21–48 Six examples of the conduct demanded of the Christian disciple. Each deals with a commandment of the law, introduced by You have heard that it was said to your ancestors or an equivalent formula, followed by Jesus’ teaching in respect to that commandment, But I say to you; thus their designation as “antitheses.” Three of them accept the Mosaic law but extend or deepen it (Mt 5:21–22; 27–28; 43–44); three reject it as a standard of conduct for the disciples (Mt 5:31–32; 33–37; 38–39).
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