Introduction to Genesis 9:1
Genesis 9:1 marks a new beginning after the Flood, where אֱלֹהִים (Elohim, “God”) blesses נֹחַ (Noaḥ, “Noah”) and his sons, giving them a command similar to that given to Adam and Eve in Genesis 1:28. This verse prominently features imperative verbs (פְּרוּ, רְבוּ, מִלְאוּ – “be fruitful, multiply, and fill”), which express direct commands. The verse also includes a wayyiqtol form (וַיְבָ֣רֶךְ, “And He blessed”), indicating sequential divine action.
וַיְבָ֣רֶךְ אֱלֹהִ֔ים אֶת־נֹ֖חַ וְאֶת־בָּנָ֑יו וַיֹּ֧אמֶר לָהֶ֛ם פְּר֥וּ וּרְב֖וּ וּמִלְא֥וּ אֶת־הָאָֽרֶץ׃
Analysis of Key Words/Phrases
1. וַיְבָ֣רֶךְ אֱלֹהִ֔ים (vayevarakh Elohim) – “And God blessed” (wayyiqtol)
2. וַיֹּ֧אמֶר לָהֶ֛ם (vayyo’mer lahem) – “And He said to them”
3. פְּרוּ וּרְב֖וּ וּמִלְא֥וּ (peru, rebu, umil’u) – “Be fruitful, multiply, and fill” (imperatives)
4. אֶת־הָאָֽרֶץ (et-ha’aretz) – “the earth”
Explanation of Grammatical Function
1. The Wayyiqtol Verb וַיְבָ֣רֶךְ (Vayevarakh)
The verb וַיְבָ֣רֶךְ (vayevarakh, “and He blessed”) is a wayyiqtol form from בָּרַךְ (barakh, “to bless”).
– Root: בָּרַךְ (barakh)
– Wayyiqtol form: Indicates sequential action in a narrative.
– Subject: אֱלֹהִים (Elohim), meaning “God blessed.”
– Direct object: נֹחַ וּבָנָיו (Noaḥ u-vanav, “Noah and his sons”).
The wayyiqtol verb signals that God’s blessing precedes His command, demonstrating a divine pattern of empowerment before obligation.
2. The Imperative Verbs פְּרוּ, רְבוּ, and מִלְאוּ
The three verbs פְּרוּ, רְבוּ, and מִלְאוּ are all in the imperative plural form, reflecting direct divine commands.
– פְּרוּ (peru, “be fruitful”) – Qal imperative 2nd person masculine plural of פָּרָה (parah, “to be fruitful”).
– רְבוּ (rebu, “multiply”) – Qal imperative 2nd person masculine plural of רָבָה (ravah, “to increase, multiply”).
– מִלְאוּ (mil’u, “fill”) – Qal imperative 2nd person masculine plural of מָלֵא (male’, “to fill, be full”).
These commands are reminiscent of Genesis 1:28, where God similarly commands Adam and Eve. The parallel reinforces the repopulation of the earth after the Flood.
3. The Object אֶת־הָאָֽרֶץ (Et-ha’aretz)
The phrase אֶת־הָאָֽרֶץ (et-ha’aretz, “the earth”) is the direct object of מִלְאוּ (mil’u, “fill”).
– The definite article (הַ in הָאָֽרֶץ) specifies that this command applies to the entire earth, not just a region.
– The accusative marker אֶת־ signals a definite direct object, reinforcing the scope of the command.
Theological and Linguistic Significance of Imperatives in Divine Commands
Genesis 9:1 illustrates how God’s blessings and commands are interconnected. The wayyiqtol verb (וַיְבָ֣רֶךְ) establishes divine empowerment, while the imperative verbs (פְּרוּ, רְבוּ, מִלְאוּ) express divine mandates for human responsibility. The repetition of these commands from Genesis 1:28 highlights a renewal of creation and underscores humanity’s role in fulfilling God’s purposes. This verse exemplifies how Hebrew imperatives function as direct divine injunctions, emphasizing both obligation and divine provision.
