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Genesis 9:6 “Whoever sheds the blood of man,by man shall his blood be shed,for God made man in his own image.

Otras traducciones de Genesis 9:6

La Biblia de las Américas (Español) BLA

Génesis 9:6 El que derrame sangre de hombre, por el hombre su sangre será derramada, porque a imagen de Dios hizo El al hombre.

La Biblia del Jubileo 2000 JBS

6 El que derramare sangre de hombre en el hombre, su sangre será derramada; porque a imagen de Dios es hecho el hombre

King James Version KJV

6 Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made he man.

New King James Version NKJV

6 "Whoever sheds man's blood, By man his blood shall be shed; For in the image of God He made man.

Nueva Traducción Viviente NTV

Génesis 9:6 Si alguien quita una vida humana, la vida de esa persona también será quitada por manos humanas. Pues Dios hizo a los seres humanos
a su propia imagen.

Nueva Versión Internacional NVI

6 »Si alguien derrama la sangre de un ser humano,otro ser humano derramará la suya,porque el ser humano ha sido creadoa imagen de Dios mismo.

La Biblia Reina-Valera (Español) RVR

6 El que derramare sangre del hombre, por el hombre su sangre será derramada; porque á imagen de Dios es hecho el hombre.

Sagradas Escrituras (1569) (Español) SEV

6 El que derramare sangre de hombre en el hombre, su sangre será derramada; porque a imagen de Dios es hecho el hombre.

Genesis 9:6 ESV
Genesis 9:5 Genesis 9:7
En Contexto Paralelo
Study tools for Genesis 9:6
  •  
    Commentary
  • a 9:7 - 9:7 In Hebrew 'you' is plural
  • b 9:8 - 9:9–11 God outlines the 'covenant' he is now establishing with all living creatures, having mentioned it briefly before the flood in 6:18. This is the first covenant explicitly named in Genesis (see note on 2:17); a similar covenant is later established with Abraham and his descendants in ch. 17. A covenant formally binds two parties together in a relationship, on the basis of mutual personal commitment, with consequences for keeping or breaking the commitment. God makes this kind of covenant with a group of people by covenanting with one who represents them: everyone else then experiences the covenant by virtue of being included “in” the representative (see note on 12:3); here, the animals are included as well as Noah’s descendants, showing Noah to be a kind of new Adam. Emphasizing that the covenant is for all living creatures, God states that there will never again be 'a flood to destroy the earth' (9:11).
  • c 9:20 - 9:20 Or 'Noah, a man of the soil, was the first to plant a vineyard'
  • d 9:23 - 9:24–27 The designation of Ham as the 'youngest son' (v. 24) is peculiar, given that he is always listed after Shem and before Japheth. Possibly, for some unexplained reason, the traditional order of names does not reflect the birth sequence of the boys. 'Cursed be Canaan'. Noah’s reaction to Ham’s action is to curse Canaan, Ham’s son. This outcome has clearly been anticipated in the narration, for twice previously it has been mentioned, in each context unnecessarily, that Ham is the father of Canaan (vv. 18, 22). 'a servant of servants shall he be'. This passage was wrongly appealed to in past centuries to justify the enslavement of African people, resulting in grievous abuse, injustice, and inhumanity to people created in the image of God. Noah’s curse of Canaan, which focuses on his being a servant, anticipates the judgment that will later befall the Canaanites (cf. Deut. 7:1–3 with Gen. 10:15–19). This, coupled with the fact that the curse falls on Canaan alone and not on Ham’s other children (who settled in northern Africa), shows how illegitimate it was to use this text to justify enslaving African people. (For more on the overall biblical position on slavery, see notes on 1 Cor. 7:21; Eph. 6:5; Col. 3:22–25; 1 Tim. 1:10.) Shem, however, is given pride of place, as is implied by Noah’s remark that Japheth will 'dwell in the tents of Shem' (Gen. 9:27).
  • e 9:27 - 9:27 'Japheth' sounds like the Hebrew for 'enlarge'
  • f 9:4 - 9:5–6 Following his comments about the killing of animals, God addresses the issue of homicide. Violence by “all flesh” (v. 11), i.e., by man and animals, prompted God to send the flood (6:11, 13). If human nature has not improved after the flood (6:5; 8:21), how is violence to be prevented in the future? This legal enactment is the answer: 'From his fellow man I will require a reckoning for the life of man'. This means that any animal or person that takes a human life will be held accountable by God, working through human representatives (e.g., Ex. 20:13; 21:28). 'Whoever sheds the blood of man, by man shall his blood be shed'. Here the principle of talion, a life for a life, is applied (see Ex. 21:23). This measured response is preferable to Lamech’s seventy-sevenfold vengeance (Gen. 4:24). Human life is to be valued so highly that it is protected by this system of punishment because 'God made man in his own image', and so to murder another human being is to murder what is most like God, and is thus implicitly an attack on God himself. Many would see this statement as establishing the moral principle permitting the death penalty in cases of murder—with the understanding that the person charged would have been justly tried and his guilt established beyond any reasonable doubt (cf. the OT requirement of two or three witnesses, Deut. 19:15; repeated in the NT, e.g., Matt. 18:16; Heb. 10:28). A further requirement is that such a death-penalty verdict must always be carried out under the jurisdiction of the established authorities (cf. Deut. 19:15–21; Rom. 13:1–5). The difficulty of establishing guilt beyond any reasonable doubt and the difficulty of ensuring justice in a modern, complex urban society (as compared to an ancient village-based society) underscore the great care and caution that must be taken in applying this principle today.
  • g 9:20 - 9:21–23 'became drunk'. The brevity of the description of Noah’s drunkenness is an indication of disapproval. Ham’s actions, however, are the object of serious criticism because Ham unashamedly looks on the 'nakedness of his father' in the tent and then reports this to his brothers (v. 22). There is no indication, however, that perverse sexual behavior was involved in addition to Ham seeing his father drunk and naked. Though the text does not explicitly state what happened, it is clear that Ham humiliated and dishonored his father and that he apparently sought to make his brothers a party to that humiliation. Instead, Ham’s brothers make every effort to avoid seeing Noah’s naked body, as readers are told twice that they approached him 'backward' (v. 23). The response of Shem and Japheth is in sharp contrast to Ham’s actions, as the brothers honor their father despite his foolish behavior (Ex. 20:12).
  • h 9:11 - 9:12–17 Different covenants have appropriate signs or symbols linked to them. Circumcision is the sign of the covenant with Abraham (ch. 17), and the Sabbath is the sign of the covenant with Israel at Mount Sinai (Ex. 31:12–17). On this occasion God’s designated 'sign' is the rainbow (Gen. 9:13). Its presence, when rain clouds are in the sky, will be a visible reminder of God’s 'everlasting covenant' (v. 16). It is not necessary to think that rainbows first began to exist at this time; in any case, God says that he will now use rainbows as a sign of this covenant. This sign should not be interpreted as symbolizing that God has hung up his warrior’s 'bow', since there is no hint of that meaning in the text.
  • i 9:19 - 9:19 Or 'from these the whole earth was populated'
  • j 9:7 - In Hebrew you is plural
  • k 9:19 - Or from these the whole earth was populated
  • l 9:20 - Or Noah, a man of the soil, was the first to plant a vineyard
  • m 9:27 - Japheth sounds like the Hebrew for enlarge
The English Standard Version is published with the permission of Good News Publishers. (English Standard Version - The Holy Bible Online)
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