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Hi all,
This thread is a database of scripture and Targum paraphrase of scripture in relation to the mention of 'The Word of YHWH'. This is not a discussion thread. Please respect these rules. All posts that do not follow the guidelines will be reported to be removed, not because they are bad or the poster is bad, or otherwise but because this is just meant to be a database.I'm hoping we can all learn how the Hebrews understood their Talmud (OT).
Please feel free to help me collect these from the Targums.
If you would like to discuss it, go the the Peshitta thread found here:
https://heavennet.net/cgi-bin….;st=140Thank you!
In regards to the teaching that the Memra of YHWH is the manifested YHWH as distinct from the unapproachable YHWH, I have found valuable lists of scriptures from this site and it is from this list that I would like to find the specified passages and post them in this thread for a database:
http://www.ccel.org/ccel….ghlight
This info contains lists pertaining to where the Aramaic word 'memra' was used in three targums (the Aramaic paraphrase of the Pentateuch, et al). The occurrences are divided into three groups per targum. These groups are classified as 'Inapplicable or Doubtful,' or 'Fair,' and finally and most importantly 'Undoubted.' This has to do with the likelihood that the term 'memra' applies to YHWH as the manifested YHWH. The classification of 'Undoubted' consists of those passages in which the term Memra bears undoubted application to the Divine Personality as revealing Himself. It is those instances that are in the 'undoubted' category that would be the pre-incarnated Son, the Word of God from John 1:1 and Revelations 19:3.
Quote 2. (Ad vol. i. p. 45, and note 3.) The distinction between the unapproachable God and God as manifest and manifesting Himself, which lies at the foundation of so much in the theology of Philo in regard to the ‘intermediary beings’ – ‘Potencies’ – and the Logos, occurs equally in Rabbinic theology,6320 though there it is probably derived from a different source. Indeed, we regard this as explaining the marked and striking avoidance of all anthropomorphisms in the Targumim. It also accounts for the designation of God by two classes of terms, of which in our view, the first expresses the idea of God as revealed, the other that of God as revealing Himself; or, to put it otherwise, which indicate, the one a state, the other an act on the part of God. The first of these classes of designations embraces two terms: yeqara, the excellent glory, and Shekhinah, or Shekhintha, the abiding Presence.6321 On the other hand, God, as in the act of revealing himself, is described by the term Memra, the ‘Logos,’ ‘the word.’ A distinction of ideas also obtains between the terms Yeqara and Shekhinah. The former indicates, as we think, the inward and upward, the latter the outward and downward, aspect of the revealed God. This distinction will appear by comparing the use of the two words in the Targumim, and even by the consideration of passages in which the two are placed side by side (as for ex., in the Targum Onkelos on Ex. xvii. 16; Numb. xiv. 14; in Pseudo-Jonathan, Gen. xvi. 13, 14; in the Jerusalem Targum, Ex. xix. 18; and in the Targum Jonathan, Is. vi. 1, 3; Hagg. i. 8). Thus, also, the allusion in 2 Pet. i. 17, to ‘the voice from the excellent glory’ (τͺς μεγαλοπρεποͺς δͺξης) must have been the Yeqara.6322 The varied use of the terms Shekhinah and Yeqara, and then Memra, in the Targum of Is. vi., is very remarkable. In ver. 1 it is the Yeqara, and its train – the heavenward glory – which fills the Heavenly Temple. In ver. 3 we hear the Trishagion in connection with the dwelling of His Shekhintha, while the splendour (Ziv) of His Yeqara fills the earth – as it were, falls down to it. In ver. 5 the prophet dreads, because he had seen the Yeqara of the Shekhinah, while in ver. 6 the coal is taken from before the Shekhintha (which is) upon the throne of the Yeqara (a remarkable expression, which occurs often; so especially in ix. xvii. 16). Finally, in ver. 8, the prophet hears the voice of the Memra of Jehovah speaking the words of vv. 9, 10. It is intensely interesting to notice that in St. John xii. 40, these words are prophetically applied in connection with Christ. Thus St. John applies to the Logos what the Targum understands of the Memra of Jehovah. But, theologically, by far the most interesting and important point, with reference not only to the Logos of Philo, but to the term Logos as employed in the Fourth Gospel, is to ascertain the precise import of the equivalent expression Memra in the Targumim. As stated in the text of this book (vol. i. p. 47), the term Memra as applied to God, occurs 176 times in the Targum Onkelos, 99 times in the Jerusalem Targum, and 321 times in the Targum Pseudo-Jonathan. We subjoin the list of these passages, arranged in three classes. Those in Class I. mark where the term does not apply to this, or where it is at least doubtful; those in Class II. where the fair interpretation of a passage shows; and Class III. where it is undoubted and unquestionable, that the expression Memra refers to God as revealing Himself, that is the Logos.
Classified List of all the Passages in which the term ‘Memra’ occurs in the Targum Onkelos.
(The term occurs 176 times. Class III., which consists of those passages in which the term Memra bears undoubted application to the Divine Personality as revealing Himself, comprises 79 passages).6323
CLASS I. Inapplicable or Doubtful: Gen. xxvi. 5; Ex. ii. 25; v. 2; vi. 8; xv. 8, 10, 26; xvi. 8; xvii. 1; xxiii. 21, 22; xxv. 22; xxxii. 13; Lev. xviii. 30; xxii. 9; xxvi. 14, 18, 21, 27; Num. iii. 39, 51; iv. 37, 41, 45, 49; ix. 18 (bis), 19, 20 (bis), 23 quat; x. 13; xiii. 3; xiv. 11, 22, 30, 35; xx. 12, 24; xxiii. 19; xxiv. 4;16; xxvii. 14; xxxiii. 2, 38; xxxvi. 5; Deut. i. 26; iv. 30; viii. 3, 20; xiii. 5, 19 (in our Version 4, 18); xv. 5; xxvi. 15, 18; xxvii. 10; xxviii. 1, 2, 15, 45, 62; xxx. 2, 8, 10, 20.
An examination of these passages would show that, for caution’s sake, we have sometimes put down as ‘inapplicable’ or ‘doubtful’ what, viewed in connection with other passages in which the word is used, appears scarcely doubtful. It would take too much space to explain why some passages are put in the next class, although the term Memra seems to be used in a manner parallel to that in Class I. Lastly, the reason why some passages appear in Class III., when others, somewhat similar are placed in Class II., must be sought in the context and connection of a verse. We must ask the reader to believe that each passage had been carefully studied by itself, and that our conclusions have been determined by careful consideration, and by the fair meaning to be put on the language of Onkelos.
CLASS II. Fair: Gen. vii. 16; xx. 3; xxxi. 3, 24; Ex. xix. 5; Lev. viii. 35; xxvi. 23; Numb. xi. 20; 23; xiv. 41; xxii. 9, 18, 20; xxiii. 3, 4, 16; xxvii. 21; xxxvi. 2; Deut. i. 32; iv 24, 33, 36; v. 24, 25, 26; ix 23 (bis) ; xxxi. 23; xxxiv. 5.
CLASS III. Undoubted: Gen iii. 8, 10; vi. 6 (bis), 7; viii. 21; ix. 12, 13, 15,16, 17; xv. 1, 6; xvii. 2, 7, 10, 11; xxi. 20, 22, 23; xxii. 16; xxiv. 3; xxvi. 3, 24, 28; xxviii. 15, 20 21; xxxi. 49, 50; xxxv. 3; xxxix, 2, 3, 21, 23; x1viii. 21; xlix. 24, 25; Ex. iii. 12; iv. 12, 15; x. 10; xiv. 31; xv. 2; xviii. 19; xix. 17; xxix. 42, 43; xxx. 6; xxxi. 13, 17; xxxiii. 22, Lev. xx. 23; xxiv. 12; xxvi 9; 11, 30, 46; Numb. xiv. 9 (bis), 43; xvii. 19 (in our Version v. 4); xxi. 5; xxiii. 21; Deut. i. 30; ii. 7; iii. 22; iv. 37; v. 5; ix. 3; xviii. 16, 19, xx. 1; xxiii. 15; xxxi. 6, 8; xxxii. 51; xxxiii. 3, 27.
Of most special interest is the rendering of Onkelos of Deut. xxxiii. 27, where instead of ‘underneath are the everlasting arms,’ Onkelos has it: ‘And by His Memra was the world made,’ exactly as in St. John i. 10. This divergence of Onkelos from the Hebrew text is utterly unaccountable, nor has any explanation of it, as far as I know, been attempted. Winer, whose in
augural dissertation ‘De Onkeloso ejusque Paraphrasi chaldaica’ (Lips. 1820), most modern writers have simply followed (with some amplifications, chiefly from Luzatto’s ‘Philoxenus,’ {hebrew} makes no reference to this passage, nor do his successors, so far as I know. It is curious that, as our present Hebrew text has three words, so has the rendering of Onkelos, and that both end with the same word.In classifying the passages in which the word Memra occurs in the Jerusalem Targum and the Targum Pseudo-Jonathan, we have reversed the previous order, and Class I. represents the passages in which the term undoubtedly applies to the Personal manifestation of God; Class II., in which this is the fair interpretation; Class III., in which application is, to say the most, doubtful.
Classified List of Passages (according to the above scheme) in which the term ‘Memra’ occurs in the Targum Jerushalmi on the Pentateuch.
Class I. Of undoubted application to a Personal Manifestation of God: Gen. i. 27; iii. 9, 22; v. 24; vi. 3; viii. 16; xv. 1; xvi. 3; xix. 24; xxi. 33; xxii 8,14; xxviii. 10; xxx. 22 (bis); xxxi. 9; xxxv. 9 (quat.); xxxviii. 25; xl. 23; exod. iii. 14; vi. 3; xii. 42 (quat.); xiii. 18; xiv. 15, 24, 25; xv. 12, 25 (bis); xix. 5, 7, 8, 9 (bis); xx. 1, 24; xxv. 4; xxvii. 16; Deut. i. 1; iii. 2; iv. 34; xxvi. 3, 14, 17, 18; xxviii. 27, 68; xxxiii. 15, 39, 51; xxxiii. 2, 7; xxxiv. 9, 10, 11.
Class II. Where such application is fair: Gen. v. 24; xxi. 33; Ex. vi. 3; xv. 1; Lev. i. 1; Numb. xxiii. 15, 21; xxiv. 4, 16; Deut. xxxii. 1, 40.
Class III. Where such application is doubtful: Gen. vi. 6; xviii. 1, 17; xxii. 14 (bis); xxx. 22; xl. 23; xlix. 18; Ex. xiii. 19; xv. 2, 26; xvii. 19; xix. 3; Deut. i. 1; xxxii. 18; xxxiv. 4, 5.
Classified List of Passages in which the term ‘Memra’ occurs in the Targum Pseudo-Jonathan on the Pentateuch.
Class I. Undoubted: Gen. ii. 8, 10, 24; iv. 26; v. 2; vii. 16; ix. 12, 13, 15, 16, 17; xi. 8; xii. 17; xv. 1; xvii. 2, 7, 10, 11; xviii. 5; xix. 24 (bis); xx. 6, 18: xxi. 22; 22, 23, 33; xxii. 1; xxiv, 3; xxvi. 3, 24, 28; xxvii. 28, 31; xxviii. 10, 15, 20; xxix. 12; xxxi. 3, 50; xxxv. 3, 9; xxxix. 2, 3, 21, 23; xli.1; xlvi. 4; xlviii. 9, 21; xlix. 25; 1. 20; Exod. i. 21; ii. 5; iii. 12; vii. 25; x. 10; xii. 23, 29; xiii. 8, 15, 17; xiv. 25, 31; xv. 25; xvii. 13, 15, 16 (bis); xviii. 19; xx. 7; xxvi. 28; xxix. 42, 43; xxx. 6, 36; xxxi. 13, 17; xxxii. 35; xxxiii. 9, 19; xxxiv. 5; xxxvi. 33; Lev. i. 1 (bis); vi. 2; viii. 35; ix. 23; xx. 23; xxiv. 12 (bis); xxvi. 11, 12, 30, 44, 46; Numb. iii. 16, 39, 51; iv. 37, 41, 45, 49; ix. 18 (bis), 19, 20, (bis), 23 (ter); x. 13, 35, 36; xiv. 9, 41, 43; xvi. 11, 26; xvii. 4; xxi. 5, 6, 8, 9, 34; xxii. 18, 19, 28; xxiii. 3, 4, 8 (bis), 16, 20, 21; xxiv. 13; xxvii. 16; xxxi. 8; xxxiii. 4; Deut. i. 10, 30, 43; ii. 7, 21; iii. 22; iv. 3, 7, (bis) 20, 24, 33, 36; v. 5 (bis), 11, 22, 23, 24 (bis), 25, 26; vi. 13, 21, 22; ix. 3;xi. 23; xii. 5, 11; xviii. 19; xx. 1; xxi. 20; xxiv. 18, 19; xxvi. 5, 14, 18; xxviii. 7,9, 11, 13, 20, 21, 22, 25, 27, 28, 35, 48, 49, 59, 61, 63, 68; xxix. 2, 4; xxx. 3, 4, 5, 7; xxxi. 5, 8, 23; xxxii. 6, 9, 12, 36; xxxiii. 29; xxxiv. 1, 5, 10, 11.
Class II. Fair: Gen. v. 24; xv. 6; xvi. 1, 13; xviii. 17; xxii. 16; xxix. 31; xxx. 22; xlvi. 4; Ex. ii. 23; iii. 8, 17, 19; iv. 12; vi. 8, xii. 27; xiii. 5, 17; xxxii. 13; xxxiii. 12, 22; Lev. xxvi. 44; Numb. xiv. 30; xx. 12, 21; xxii. 9, 20; xxiv. 4, 16, 23; Deut. viii. 3; xi. 12; xxix. 23; xxxi. 2, 7; xxxii. 18, 23, 26,38, 39, 43, 48, 50, 51; xxxiii. 3, 27; xxxiv. 6.
Class III. Doubtful: Gen. iv. 3, 6 (bis); viii. 1, 21; xxii. 18; xxvi. 5 (bis); Ex. iv. 15; v. 2; ix. 20, 21; x. 29; xiv. 7; xv. 2, 8; xix. 5; xxv. 22; Lev. xviii. 30; xxii. 9; xxvi. 40; Numb. vi. 27; ix. 8; xii. 6; xiv. 11, 22, 35;xv. 34; xx. 24; xxiii. 19; xxvii. 14; xxxiii. 2. 38; xxxvi. 5; Deut. i. 26, 32; iv. 30; v. 5; viii. 20; ix. 23; xi. 1; xiii. 18; xv. 5; xix. 15; xxv. 18; xxvi. 17; xxvii. 10; xxviii. 1, 15, 45, 62; xxx. 2, 8, 9, 10; xxxi. 12; xxxiii. 9.
(Ad vol. i. p. 53, note 4.) Only one illustration of Philo’s peculiar method of interpreting the Old Testament can here be given. It will at the same time show how he found confirmation for his philosophical speculations in the Old Testament, and further illustrate his system of moral theology in its most interesting, but also most difficult, point. The question is, how the soul was to pass from its state of sensuousness and sin to one of devotion to reason, which was religion and righteousness. It will be remarked that the change from the one state to the other is said to be accomplished in one of three ways: by study, by practice, or through a good natural disposition (μͺθησις, ͺσκησις, εͺφυͺα) exactly as Aristotle put it. But Philo found a symbol for each, and for a preparatory state in each, in Scripture. The three Patriarchs represented this threefold mode of reaching the supersensuous: Abraham, study; Jacob, practice; Isaac, a good disposition; while Enos, Enoch, and Noah, represented the respective preparatory stages. Enos (hope), the first real ancestor of our race, represented the mind awakening to the existence of a better life. Abraham (study) received command to leave ‘the land’ (sensuousness). But all study was threefold. It was, first, physical – Abram in the land of Ur, contemplating the starry sky, but not knowing God. Next to the physical was that ‘intermediate’ (μͺση) study, which embraced the ordinary ‘cycle of knowledge’ (ͺγκͺκλιος παιδεͺα). This was Abram after he left Haran, and that knowledge was symbolised by his union with Hagar, who tarried (intermediately) between Kadesh and Bered. But this stage also was insufficient, and the soul must reach the third and highest stage, that of Divine philosophy (truly, the love of wisdom, φιλοσοφͺα) where eternal truth was the subject of contemplation. Accordingly, Abram left Lot, he became Abraham, and he was truly united to Sarah, no longer Sarai. Onwards and ever upwards would the soul now rise to the knowledge of virtue. of heavenly realities, nay, of the nature of God Himself.
But there was yet another method than ‘study,’ by which the soul might rise – that of askesis, discipline, practice, of which Scripture speaks in Enoch and Jacob. Enoch – whom ‘God took, and he was not’ (Gen. v. 24) – meant the soul turning from the lower to the higher, so that it was no longer found in its former place of evil. From Enoch, as the preparatory stage, we advance to Jacob, first merely fleeing from sensuous entanglements (from Laban), then contending with the affections, ridding himself of five of the seventy-five souls with which he had entered Egypt (Deut. x.22, comp. with Gen. xlvi. 27), often nearly misled by the Sophists (Dinah and Hamor), often nearly failing and faint in the conflict (Jacob’s wrestling), but holpen by God, and finally victorious, when Jacob became Israel.
But the highest of all was the spiritual life which came neither from study nor discipline, but through a good disposition. Here we have, first of all, Noah, who symbolises only the commencement of virtue, since we read not of any special virtue in him. Rather is he rest – as the name implies – good, relatively to those around. It was otherwise with Isaac, who was perfect before his birth (and hence chosen), even as Rebekah meant constancy in virtue. In that state the soul enjoyed true rest (the Sabbath, Jerusalem) and joy, which Isaac’s name implied. But true virtue, which was also true wisdom, was Paradise, whence issued the one stream (goodness), which again divided into four branches (the four Stoic virtues): – Pison, ‘prudence’ (φρͺνησις); Gihon, ‘fortitude’ (ͺνδρͺα); Tigris, ‘desire’ (ͺ
;πιθυμͺα), and Euphrates, ‘justice’ (δικαιοσͺνη). And yet, though these be the Stoic virtues, they all spring from Paradise, the Garden of God – and all that is good, and all help to it, comes to us ultimately from God Himself, and is in God.These lists should provide a good study and insight as to where the Rabbi's thought of YHWH as 'the Memra/Word/Logos of YHWH.' Without looking at them yet, I suspect that the reasonable conclusion is that those instances in the 'undoubted' category especially are references to the pre-incarnate Son…YHWH the Son as distinct from YHWH the Father, the only begotten God who explains the unseen YHWH…His Father.
John 1:18
No man has seen God at any time; The Only Begotten God Who is in the bosom of The Father, he has declared him.John 6:46
46No one has seen the Father except the one who is from God; only he has seen the Father.John 5:37
And the Father who sent me has himself testified concerning me. You have never heard his voice nor seen his form, 38nor does his word dwell in you, for you do not believe the one he sent. 39You diligently study the Scriptures because you think that by them you possess eternal life. These are the Scriptures that testify about me, 40yet you refuse to come to me to have life.I don't believe that the 'word of the Lord' is always the pre-incarnate Son, nor do I believe that the God the Father always spoke through the Son because of what Heb 1:1 says, but I do think it to be reasonable to consider that the 'Word of the Lord' in the 'undoubted' category would be the pre-incarnated Son.
Here is an explanation of what the Targums are and why they are important:
The word 'Targum' simply means 'translation' or 'interpretation', but while any translation might call itself a 'targum', the word is usually reserved for ancient Aramaic translations of the Hebrew scriptures. The need for Aramaic translations of scripture was keenly felt as Hebrew declined in popular use during the Second Temple Period; one tradition ascribes the first targum to Ezra himself. In the earliest days, targumim were not written down, but were likely informal translations made 'on the fly' after the Hebrew scriptures were read in the synagogues. Targum fragments found in the Dead Sea Scrolls indicate that use of written targumim can be dated to pre-Christian times, and eventually two of these written Targumim, Targum Onqelos on the Pentateuch*, and Targum Jonathan on the Prophets*, gained official status, and were specifically designated for use in synagogue services. In addition to these two official Targumim, there are several targumim covering various books of the Writings* and other, competing Targums to the Pentateuch that never gained any official status – indeed every book but Ezra-Nehemiah and Daniel (which were partially written in Aramaic to begin with) has at least one extant Targum.
Why are the Targums Important?The Targums are important source documents that can be compared with the Septuagint in terms of their significance for doing text criticism, understanding the history of biblical interpretation, and studying the New Testament use of Hebrew scriptures.
While precise dating of the individual Targumim can be problematic, many of the Targumim we have come from the first seven centuries of this era**, and some of the fragments, such as those found at Qumran, may well be older still. As such, the Targumim function as important early witnesses to the text of Hebrew scriptures. The Targums are commonly cited in the critical apparatus of the Biblia Hebraica Stuttgartensia, as well as commentaries and other books concerned with establishing the oldest text of the bible. (More information on critical apparatuses, including the first electronic edition of the BHS critical apparatus which cites the Targumim, can be found on the SESB page.)
Moreso than any other ancient translations, the Targums were interested in explaining the text to the hearer, rather than merely rendering a word-for-word translation. The extent of the explanatory comments varies from targum to targum. Targum Onqelos and Jonathan are fairly literal renditions (though the number of explanations increase in some of the more difficult, or poetic sections), while others, such as the Targum on Song of Songs, contain a tremendous number of explanatory comments. Many of these Targumim were used not only by later rabbinical writers, but by Christian theologians as well, making these documents important for the history of interpretation of the passages they comment on, both as snapshots of what was being taught in early Jewish communities and as sources for later theological work.
Scholars have long noted that when the New Testament authors quote the Hebrew scriptures, they are frequently not following the Masoretic text (the Hebrew text tradition used most often today). Sometimes the text of the citations more closely follows the Septuagint, the early Greek translation, or is of a mixed type, falling somewhere between the Septuagint and the Masoretic text. In other places, a free paraphrase is used. With the discovery of the older Targum fragments, such as those found at Qumran and in the Cairo Genizah collection, many scholars are now reassessing these New Testament quotations in light of the Targumim and finding some close parallels.
The following passage/passages are from the NASB and the Targum Onkelos
with the Targums in English found here
http://targum.info/targumic-texts/pentateuchal-targumim/
I have italicized the Targum passage and bolded “the Word of the LORD…” for your convenience.Gen 3:8
8They heard the sound of the LORD God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of the LORD God among the trees of the gardenAnd they heard the voice of the Word of the Lord God walking in the garden in the evening of the day;[21] and Adam and his wife hid themselves from before the Lord God among the trees of the garden.
The following passage/passages are from the NASB and the Targum Onkelos
with the Targums in English found here
http://targum.info/targumic-texts/pentateuchal-targumim/
I have italicized the Targum passage and bolded “the Word of the LORD…” for your convenience.Gen 3:10
10He said, “I heard the sound of You in the garden, and I was afraid because I was naked; so I hid myself.”And he said, The voice of Thy Word heard I in the garden, and I was afraid, because I (was) naked, and I would hide.
The following passage/passages are from the NASB and the Targum Onkelos
with the Targums in English found here
http://targum.info/targumic-texts/pentateuchal-targumim/
I have italicized the Targum passage and bolded “the Word of the LORD…” for your convenience.Gen 6:6-7
6The LORD was sorry that He had made man on the earth, and He was grieved in His heart. 7The LORD said, “I will blot out man whom I have created from the face of the land, from man to animals to creeping things and to birds of the sky; for I am sorry that I have made them.”And it repented the Lord in His Word that He had made men upon the earth. And He said, (in His Word,)[34] that He would break their strength according to His pleasure. And the Lord said, Man whom I have made will I blot out[35] I from the face of the earth; from man to the beast, to the reptile, and to the fowls of heaven; because it repenteth Me in My Word that I have made them.
The following passage/passages are from the NASB and the Targum Onkelos
with the Targums in English found here
http://targum.info/targumic-texts/pentateuchal-targumim/
I have italicized the Targum passage and bolded “the Word of the LORD…” for your convenience.Gen 8:21
21The LORD smelled the soothing aroma; and the LORD said to Himself, “I will never again curse the ground on account of man, for the intent of man’s heart is evil from his youth; and I will never again destroy every living thing, as I have done.And the Lord received with approval his oblation; and the Lord said in His Word,[7] I will not add to curse again the earth on account of the guilt of man, because the creations of the heart of man[8] are evil from his infancy;[9] and I will not add again to smite every living thing as I have done.
The following passage/passages are from the NASB and the Targum Onkelos
with the Targums in English found here
http://targum.info/targumic-texts/pentateuchal-targumim/
I have italicized the Targum passage and bolded “the Word of the LORD…” for your convenience.Gen 9:8-17
8Then God spoke to Noah and to his sons with him, saying, 9“Now behold, I Myself do establish My covenant with you, and with your descendants after you; 10and with every living creature that is with you, the birds, the cattle, and every beast of the earth with you; of all that comes out of the ark, even every beast of the earth. 11“I establish My covenant with you; and all flesh shall never again be cut off by the water of the flood, neither shall there again be a flood to destroy the earth.” 12God said, “This is the sign of the covenant which I am making between Me and you and every living creature that is with you, for all successive generations; 13I set My bow in the cloud, and it shall be for a sign of a covenant between Me and the earth. 14“It shall come about, when I bring a cloud over the earth, that the bow will be seen in the cloud, 15and I will remember My covenant, which is between Me and you and every living creature of all flesh; and never again shall the water become a flood to destroy all flesh. 16“When the bow is in the cloud, then I will look upon it, to remember the everlasting covenant between God and every living creature of all flesh that is on the earth.” 17And God said to Noah, “This is the sign of the covenant which I have established between Me and all flesh that is on the earth.”And the Lord spake to Noach, and to his sons with him, saying, And I, behold, I establish my covenant with you and with your children after you, and with every living thing which is with you, of fowl, of cattle, and of every beast of the field that is with you, of all going forth from the ark of every animal of the earth. And I will establish My covenant with you, and all flesh shall not again be consumed by the waters of a deluge, nor shall there be again a deluge to destroy the earth. And the Lord said, This is the sign of the covenant which I appoint (give) between My Word, and between you, and between every living soul that is with you unto perpetual generations. I have set My bow in the cloud, and it shall be for a sign of the covenant between My Word and between the earth. And it shall be that when clouding I becloud the earth, the bow shall be seen in the cloud ,and I will remember the covenant which is between My Word, and between You, and between every living soul of all flesh; and there shall not be again the waters of a deluge to destroy all flesh. And the bow shall be in the cloud, and I will look upon it, to remember the everlasting covenant between the Word of the Lord and between every living soul of all flesh that is upon the earth. And the Lord said, This is the sign of the covenant which I have established between My Word and between all flesh which is upon the earth.
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