Καὶ εἶπεν Κύριος ὁ Θεὸς πρὸς Νωε· τοῦτο τὸ σημεῖον τῆς διαθήκης ὃ ἐγὼ δίδωμι ἀνὰ μέσον ἐμοῦ καὶ ὑμῶν καὶ ἀνὰ μέσον πάσης ψυχῆς ζώσης ἥ ἐστιν μεθ᾽ ὑμῶν εἰς γενεὰς αἰωνίους (Genesis 9:12 LXX)
וַיֹּ֣אמֶר אֱלֹהִ֗ים זֹ֤את אֹֽות־הַבְּרִית֙ אֲשֶׁר־אֲנִ֣י נֹתֵ֗ן בֵּינִי֙ וּבֵ֣ינֵיכֶ֔ם וּבֵ֛ין כָּל־נֶ֥פֶשׁ חַיָּ֖ה אֲשֶׁ֣ר אִתְּכֶ֑ם לְדֹרֹ֖ת עֹולָֽם׃
The Framing of Covenant in Hebrew and Greek
This verse, situated within the covenant narrative after the flood, is pivotal for understanding how Scripture frames divine-human agreements linguistically. In Hebrew, the language emphasizes God’s act of giving a tangible sign — אֹות־הַבְּרִית (“the sign of the covenant”) — which He places “between Me and you and every living creature with you.” The structure is cumulative, repeatedly reinforcing the inclusivity of the covenant. The Septuagint, by contrast, renders this with τὸ σημεῖον τῆς διαθήκης and adds a framing introduction — Καὶ εἶπεν Κύριος ὁ Θεὸς πρὸς Νωε — naming Noah directly, which is absent in the Hebrew. This addition highlights the covenant’s personal address to Noah, underscoring his role as covenant mediator.
The covenant concept is therefore not only preserved but subtly reshaped: the Hebrew stresses the universal scope of creation in covenant, while the Greek balances this by spotlighting Noah as the recipient of the divine word. This makes the Septuagint’s phrasing both theologically and narratively significant.
The “Sign” of the Covenant: אֹות vs. σημεῖον
The Hebrew term אֹות carries a wide semantic range, encompassing signs, symbols, or tokens, often pointing to divine intervention or assurance. In this passage, it does not merely represent a symbolic gesture but a divine guarantee that anchors the covenant in visible reality — in later verses, the rainbow. The Septuagint renders this with σημεῖον, a term equally versatile in Greek but also bearing resonances in broader Hellenistic thought, where σημεῖον could refer to omens, wonders, or authoritative signs from the gods. By employing σημεῖον, the LXX translators situate the biblical “sign” in a conceptual field recognizable to a Greek-speaking audience, while retaining the theological gravity of God’s pledge.
Thus, while אֹות emphasizes a marker within Hebrew covenantal theology, σημεῖον brings the idea into dialogue with Greek categories of divine proof and cosmic assurance. The translation bridges cultural understandings without losing the sacred thrust of the original.
Covenant Terminology: בְּרִית vs. διαθήκη
The Hebrew בְּרִית fundamentally denotes a binding agreement, often sealed with ritual and solemn obligation. Its covenantal resonance extends beyond legal formalism to encompass relational fidelity between God and humanity. The Septuagint translates this with διαθήκη, a Greek legal term meaning “will” or “testament,” which carries different connotations. In Hellenistic contexts, διαθήκη frequently described unilateral arrangements, especially wills, rather than mutual contracts (συνθῆκαι). This choice reflects a deep interpretive decision: it portrays God’s covenant as primarily a divine initiative, a sovereign bestowal rather than a negotiated pact.
This lexical choice influenced later theological reflection, especially in Christian readings where the “Old Covenant” (Παλαιὰ Διαθήκη) and “New Covenant” (Καινὴ Διαθήκη) became foundational categories. Thus, the Septuagint not only translates but also lays groundwork for theological developments by shaping how readers conceptualize God’s promises.
Universal Scope: All Living Creatures Included
Both Hebrew and Greek stress the breadth of God’s covenant. Hebrew says, וּבֵין כָּל־נֶפֶשׁ חַיָּה אֲשֶׁר אִתְּכֶם (“and between every living being that is with you”), a phrase that extends the covenant beyond Noah and his family to the whole animal world. This universal scope echoes the creation mandate in Genesis 1, affirming that God’s relationship with the world is comprehensive and cosmic. The Greek mirrors this with καὶ ἀνὰ μέσον πάσης ψυχῆς ζώσης ἥ ἐστιν μεθ᾽ ὑμῶν, which retains the inclusivity but places emphasis on πᾶσα ψυχὴ ζῶσα (“every living soul”), aligning with Greek idioms for all animate beings. This phrase emphasizes vitality and breath of life, reinforcing the creation-wide horizon of God’s promise.
The result is that both languages underscore the universality of divine mercy, though Hebrew highlights covenantal solidarity, while Greek frames it in terms of all “living souls,” a term deeply resonant in Greek anthropology.
Temporal Scope: לְדֹרֹת עֹולָם vs. εἰς γενεὰς αἰωνίους
The covenant’s duration is expressed in Hebrew as לְדֹרֹת עֹולָם (“for eternal generations”). The phrase binds covenant permanence to the cycle of human generations, grounding eternity in the rhythm of human history. The Greek phrase εἰς γενεὰς αἰωνίους translates this almost word-for-word, but the use of αἰώνιος (“eternal, everlasting”) carries philosophical depth, already familiar in Hellenistic discourse to denote timelessness or unending reality. This introduces a metaphysical nuance not explicit in the Hebrew, suggesting that the covenant endures not only historically but also in an eternal framework.
This translational choice subtly universalizes the covenant further, making its permanence not only a matter of human genealogy but of cosmic duration. Thus, the Septuagint elevates the temporal scope of the covenant, situating it within the eternal horizon of divine intention.
Hebrew-Greek Morphological Comparison
| Hebrew Word | Greek Translation | Grammatical Notes | Translation Technique |
|---|---|---|---|
| אֹות־הַבְּרִית | τὸ σημεῖον τῆς διαθήκης | Noun construct + definite article → definite article + noun + genitive | Semantic equivalence with cultural adaptation |
| אֲנִי נֹתֵן | ἐγὼ δίδωμι | Independent pronoun + participial form → pronoun + present indicative | Dynamic tense adjustment |
| בֵּינִי וּבֵינֵיכֶם | ἀνὰ μέσον ἐμοῦ καὶ ὑμῶν | Preposition בֵּין + pronominal suffix → prepositional phrase with ἀνὰ μέσον | Direct equivalence |
| כָּל־נֶפֶשׁ חַיָּה | πᾶσα ψυχὴ ζῶσα | Noun with adjective → noun phrase with adjective | Lexical match, idiomatic adaptation |
| לְדֹרֹת עֹולָם | εἰς γενεὰς αἰωνίους | Preposition + plural noun + eternal modifier → preposition + plural noun + eternal adjective | Direct equivalence with philosophical resonance |
Echoes of the Text
Genesis 9:12 exemplifies how translation mediates theology. The Hebrew text stresses God’s covenantal inclusivity, His binding promise across human and animal life, and the perpetual nature of His word. The Septuagint, while faithful, reframes aspects of the verse: emphasizing Noah’s role by naming him, rendering בְּרִית as διαθήκη, and portraying “all living beings” in terms of “living souls.” Each shift adds nuance, presenting the covenant in terms recognizable to Hellenistic readers without diluting its original intent.
This interplay between languages reminds us that covenant is not only a historical pact but a theological reality expressed through human words. The Hebrew roots it in the cycles of life and history; the Greek stretches it into eternity and universality. Together, they allow us to see the covenant as both grounded in history and transcendent in scope — a divine promise that endures “for everlasting generations.”
