TRV
Translation
King James Version
Of every clean beast thou shalt take to thee by sevens, the male and his female: and of beasts that are not clean by two, the male and his female.
Complete Jewish Bible
Of every clean animal you are to take seven couples, and of the animals that are not clean, one couple;
Berean Standard Bible
You are to take with you seven pairs of every kind of clean animal, a male and its mate; a pair of every kind of unclean animal, a male and its mate;
American Standard Version
Of every clean beast thou shalt take to thee seven and seven, the male and his female; and of the beasts that are not clean two, the male and his female:
World English Bible Messianic
You shall take seven pairs of every clean animal with you, the male and his female. Of the animals that are not clean, take two, the male and his female.
Geneva Bible (1599)
Of euery cleane beast thou shalt take to thee by seuens, the male and his female: but of vncleane beastes by couples, the male and his female.
Young's Literal Translation
of all the clean beasts thou dost take to thee seven pairs, a male and its female; and of the beasts which are not clean two, a male and its female;
See on the biblical-era map
In the KJVVerse 162 of 31,102
Study This Verse
Commentary on Genesis 7 verses 1–4
1 ¶ And the LORD said unto Noah, Come thou and all thy house into the ark; for thee have I seen righteous before me in this generation.
2 Of every clean beast thou shalt take to thee by sevens, the male and his female: and of beasts that are not clean by two, the male and his female.
3 Of fowls also of the air by sevens, the male and the female; to keep seed alive upon the face of all the earth.
4 For yet seven days, and I will cause it to rain upon the earth forty days and forty nights; and every living substance that I have made will I destroy from off the face of the earth.
I. II. Main points1. 2. Sub-points
Here is, I. A gracious invitation of Noah and his family into a place of safety, now that the flood of waters was coming, Gen 7:1.
1.The call itself is very kind, like that of a tender father to his children, to come in doors, when he sees night or a storm coming: Come thou, and all thy house, that small family that thou hast, into the ark. Observe, (1.) Noah did not go into the ark till God bade him; though he knew it was designed for his place of refuge, yet he waited for a renewed command, and had it. It is very comfortable to follow the calls of Providence, and to see God going before us in every step we take. (2.) God does not bid him go into the ark, but come into it, implying that God would go with him, would lead him into it, accompany him in it, and in due time bring him safely out of it. Note, Wherever we are, it is very desirable to have the presence of God with us, for this is all in all to the comfort of every condition. It was this that made Noah's ark, which was a prison, to be to him not only a refuge, but a palace. (3.) Noah had taken a great deal of pains to build the ark, and now he was himself preserved alive in it. Note, What we do in obedience to the command of God, and in faith, we ourselves shall certainly have the comfort of, first or last. (4.) Not he only, but his house also, his wife and children, are called with him into the ark. Note, It is good to belong to the family of a godly man; it is safe and comfortable to dwell under such a shadow. One of Noah's sons was Ham, who proved afterwards a bad man, yet he was saved in the ark, which intimates, [1.] That wicked children often fare the better for the sake of their godly parents. [2.] That there is a mixture of bad with good in the best societies in earth, and we are not to think it strange. In Noah's family there was a Ham, and in Christ's family there was a Judas. There is no perfect purity on this side heaven. (5.) This call to Noah was a type of the call which the gospel gives to poor sinners. Christ is an ark already prepared, in whom alone we can be safe when death and judgment come. Now the burden of the song is, "Come, come;" the word says, "Come;" ministers say, "Come;" the Spirit says, "Come, come into the ark."
2.The reason for this invitation is a very honourable testimony to Noah's integrity: For thee have I seen righteous before me in this generation. Observe, (1.) Those are righteous indeed that are righteous before God, that have not only the form of godliness by which they appear righteous before men, who may easily be imposed upon, but the power of it by which they approve themselves to God, who searches the heart, and cannot be deceived in men's characters. (2.) God takes notice of and is pleased with those that are righteous before him: Thee have I seen. In a world of wicked people God could see one righteous Noah; that single grain of wheat could not be lost, no, not in so great a heap of chaff. The Lord knows those that are his. (3.) God, that is a witness to, will shortly be a witness for, his people's integrity; he that sees it will proclaim it before angels and men, to their immortal honour. Those that obtain mercy to be righteous shall obtain witness that they are righteous. (4.) God is, in a special manner, pleased with those that are good in bad times and places. Noah was therefore illustriously righteous, because he was so in that wicked and adulterous generation. (5.) Those that keep themselves pure in times of common iniquity God will keep safe in times of common calamity; those that partake not with others in their sins shall not partake with them in their plagues; those that are better than others are, even in this life, safer than others, and it is better with them.
II. Here are necessary orders given concerning the brute-creatures that were to be preserved alive with Noah in the ark, Gen 7:2, Gen 7:3. They were not capable of receiving the warning and directions themselves, as man was, who herein is taught more than the beasts of the earth, and made wiser than the fowls of heaven - that he is endued with the power of foresight; therefore man is charged with the care of them: being under his dominion, they must be under his protection; and, though he could not secure every individual, yet he must carefully preserve every species, that no tribe, no, not the least considerable, might entirely perish out of the creation. Observe in this, 1. God's care for man, for his comfort and benefit. We do not find that Noah was solicitous of himself about this matter; but God consults our happiness more than we do ourselves. Though God saw that the old world was very provoking, and foresaw that the new one would be little better, yet he would preserve the brute creatures for man's use. Doth God take care for oxen? Co1 9:9. Or was it not rather for man's sake that this care was taken? 2. Even the unclean beasts, which were least valuable and profitable, were preserved alive in the ark; for God's tender mercies are over all his works, and not over those only that are of most eminence and use. 3. Yet more of the clean were preserved than of the unclean. (1.) Because the clean were most for the service of man; and therefore, in favour to him, more of them were preserved and are still propagated. Thanks be to God, there are not herds of lions as there are of oxen, nor flocks of tigers as there are of sheep. (2.) Because the clean were for sacrifice to God; and therefore, in honour to him, more of them were preserved, three couple for breed, and the odd seventh for sacrifice, Gen 8:20. God gives us six for one in earthly things, as in the distribution of the days of the week, that in spiritual things we should be all for him. What is devoted to God's honour, and used in his service, is particularly blessed and increased.
III. Here is notice given of the now imminent approach of the flood: Yet seven days, and I will cause it to rain, Gen 8:4. 1. "It shall be seven days yet, before I do it." After the hundred and twenty years had expired, God grants them a reprieve of seven days longer, both to show how slow he is to anger and that punishing work is his strange work, and also to give them some further space for repentance: but all in vain; these seven days were trifled away, after all the rest; they continued secure and sensual until the day that the flood came. 2. "It shall be but seven days." While Noah told them of the judgment at a distance, they were tempted to put off their repentance, because the vision was for a great while to come; but now he is ordered to tell them that it is at the door, that they have but one week more to turn them in, but one sabbath more to improve, to see if that will now, at last, awaken them to consider the things that belong to their peace, which otherwise will soon be hidden from their eyes. But it is common for those that have been careless of their souls during the years of their health, when they have looked upon death at a distance, to be as careless during the days, the seven days, of their sickness, when they see it approaching, their hearts being hardened by the deceitfulness of sin.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–4. Public domain.
Copy as
Philo of AlexandriaAD 50
QUESTIONS AND ANSWERS ON GENESIS, II
(12) Why does he order seven of each of the clean animals, male and female, to be taken into the ark, but of the unclean animals only two, male and female, in order to preserve seed upon all the earth? (#Ge 7:2). By divine ordinance he has asserted the number seven to be clean, and the number two to be unclean; since the number seven is clean by nature, inasmuch as that is a virgin number, free from all admixture, and without any parent. Nor does it generate any thing, nor is it generated, as each of those numbers which are below the number ten, on account of their similitude to the unit, because it is uncreated and unbegotten, and nothing is generated by it, although it is itself the cause of creation and generation; because it rouses the virtues of all things which are well-arranged, for the generation of created beings. But the number two is not clean. In the first place, because it is empty, not solid; and because it is not full, therefore neither is it clean; because it is likewise the beginning of infinite immensity by reason of its materiality. It also labours under inequality on account of the other long numbers; for all the other numbers after two which are increased in a twofold proportion are long numbers. But that which is unequal is not clean, as neither is that which is material; but that which proceeds from such is fallible and inelegant, being destitute of the purity of reason to conduct it to completeness and perfection; and it conducts it to such by its own intrinsic power, and by songs of harmony and equality. This is enough to say on the physical part of the subject; it remains for us to speak of its moral bearings. The irrational parts of our soul which are destitute of intellect are divided into seven; that is to say, into the five senses, and the vocal organ, and the seminal organ. Now these in a man endued with virtue are all clean, and by nature feminine, inasmuch as they belong to the irrational species; but to a man who has come into full possession of his inheritance they are masculine; for men endued with virtue are also the parents of the virtue of counsel to themselves, the best part of them not permitting them to come to the external senses in a precipitate and unbridled manner, but repressing them and leading them back to right reason. But in the wicked man there exists a twofold wickedness; since the injust man is full of doubts and perplexities, as a hesitating person, mingling things which ought not to be mixed, and connecting them with one another, confounding those things which may very easily be kept separate. Such are those passions which imbue the soul with some particular colour, like a man spotted and leprous in body, the originally sound counsel being infected and contaminated by that which is destructive and fatal. But the principle of the entrance and of the custody of animals is added in a natural manner; for he says, "for the sake of nourishing seed." If we take the expression according to the letter, inasmuch as, although particular individuals may be destroyed, still at least a race is preserved to be the seed of future generations; forsooth that the intention of God, conceived at the formation of the world, might remain for ever and ever unextinguishable, the different races of creatures being preserved. But if we regard the inward meaning of the words, it is necessary that in the irrational parts of the soul, likewise, there should be motions which are clean, as certain seminal principles, although the animals themselves are not clean; since the nature of mankind is capable of admitting contrarieties, for instance, virtue and wickedness; each of which he delineated at the creation of the world, by the tree bearing the name of the tree of knowledge of good and evil. Forsooth our intellect, in which there is both knowledge and intelligence, comprehends both good and evil; but good is akin to the number seven, and evil is the brother of duality. Moreover, the law of wisdom, which abounds in beauty, says expressly and carefully, that seed is to be nourished, not in one place only, but in all the earth, both naturally, in the first instance, and also morally, in its peculiar sense; because it is very natural, and suitable to the character of God, to cause that which in all parts and divisions of the world is said again to be the seed of living beings, to fill places which have been evacuated a second time with similar creatures, by a repeated generation; and not altogether to desert our body, inasmuch as it is an earthly substance, as if it were a thing deserted by and void of all principle of life. Since, if we practise the drinking of wines and the eating of meats, and indulge in the ardent desire of the female, and in short practise in all things a delicate and luxurious life, we are then only the bearers of a corpse in the body; but if God, taking compassion on us, turns away the overflow of vices and renders the soul dry, he will then begin to make the body living, and to animate it with a purer soul, the governing principle of which is wisdom.
Ambrose of MilanAD 397
On Noah and the Ark, 12.39
Now let us consider by what means Noah commanded the clean animals to enter the ark, seven and seven, male and female (Gen. VII, 2): but of the unclean animals, two and two, so that the seed may be nourished in all the earth. And as I think, he asserts that the clean week begins; because the world and the sacred seventh number are clean. For it is not mixed with any other, nor is it generated from another. Therefore it is called virgin, because it does not generate anything from itself; and rightly it is without maternal and immune birth, and although it may be called by a feminine name, it has the grace of masculine sanctification... But the second number is not complete, because it is divided. And that which is not complete is considered empty. But the seventh number is complete, because it is a week, like ten; and it is similar to the first, because it is made in the likeness of the One who is eternal, from whom all virtues flow and all things in every kind are moved.
Ambrose of MilanAD 397
On Noah and the Ark, 11.38
However, a higher understanding leads us to think that the strength of the mind is in the soul, and the soul is in the body, just as the head of the household is in his own home. For what the mind is in the soul, that is the soul in the body. If the mind is safe, the house is safe, the soul is safe; if the soul is unharmed, the flesh is unharmed. For the sober mind controls all passions, governs the senses, and regulates speech. Therefore, the Lord rightly says: 'Enter within yourself,' that is, enter into your own mind, into the ruler of your soul; there is salvation, there is guidance; outside is the flood, outside is danger. But if you are virtuous within, you are also safe outside; for where the mind is its own master, there are good thoughts, good actions. For if no vice clouds the mind, there are sincere thoughts.
Augustine of HippoAD 430
LETTERS 108
Let us recognize that the ark prefigured the church. Let us be the clean beasts in it. Yet let us not refuse to allow the unclean ones to be carried in it with us until the end of the deluge. They were together in the ark, but they were not equally pleasing to the Lord as a savor of sacrifice, for after the deluge, Noah offered sacrifice to God of the clean, not of the unclean. But the ark was not on that account abandoned before the time by any of the clean because of the unclean.
Augustine of HippoAD 430
FAITH AND WORKS 27.49
By this prefiguration it is prophesied that in the church there will be the impure by reason of tolerance, not because of corruption of doctrine or dissolution of discipline. Furthermore, the unclean animals did not break their way into the ark through any part of the structure, but because the ark was an integral whole, they entered by the one and only entrance that the architect had made.
BedeAD 735
Commentary on Genesis (Hexaemeron)
Of all clean animals, take seven and seven, male and female; but of animals that are not clean, two and two, male and female; of the birds of the heaven also, seven and seven, male and female, so that seed might be saved upon the face of all the earth. When he said seven and seven, he does not mean twice seven in each species, but he wants seven only to be taken, of which one, which exceeded the pairs, could be offered to God after the flood. He says seven and seven, because of the many kinds of animals which were to be included in this number. Similarly, when he said two and two, he does not mean two pairs in any species of unclean animals, but only two, indicating the male and female. He says two and two, because in many kinds of animals the same pairs were to be taken; it is easily clear to everyone that if the matter were only for saving the kind and not for some higher mystery, a smaller number of animals would suffice to preserve the progeny; now, however, because not all who undergo the baptismal cleansing in the Church also maintain the purity of good works, unclean animals enter the ark along with the clean ones. And rightly are the clean animals contained by the number seven, because the grace of the Spirit is sevenfold, by which the hearts of the faithful are cleansed and sanctified. The unclean are contained by the number two, because false Catholics receive the sacraments of the faith with a double heart, wishing to rejoice here with the world, and to reign in the future with Christ; of whom James says: That man should not think that he will receive anything from the Lord, a double-minded man, unstable in all his ways (James 1:7).
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying Genesis 7:2 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Genesis 7:2 provides God's precise and crucial instructions to Noah regarding the collection of animals for the ark, specifying a higher number of "clean" beasts compared to "unclean" ones. This divine command was not merely for the preservation of species from the impending global Flood but also laid foundational groundwork for future sacrificial worship and the repopulation of the Earth, underscoring God's meticulous foresight and Noah's unwavering obedience in preparing for this unprecedented act of judgment and salvation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse primarily employs Contrast to highlight the distinction between clean and unclean animals, emphasizing the differing numbers required for each. This numerical difference (seven versus two) is a form of Symbolism, where the number "seven" signifies completeness, divine purpose, and suitability for sacred acts, while "two" represents the minimum for survival and procreation. The entire verse functions as a Divine Command, delivered with precision and authority, underscoring God's absolute sovereignty and meticulous planning in the face of impending judgment.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 7:2 profoundly illustrates God's intricate involvement in His creation, even amidst judgment. It reveals a divine purpose for differentiation among creatures and foreshadows the sacred practices of worship and sacrifice. God's command to preserve life, specifically through Noah's obedience, sets a precedent for His ongoing redemptive work, demonstrating that His judgment is always accompanied by a pathway to salvation for a faithful remnant. This verse also subtly introduces the concept of ritual purity, which would become a cornerstone of Israelite law and worship, pointing to the need for holiness in approaching a holy God.
REFLECTION AND APPLICATION
Genesis 7:2 invites us to contemplate the profound depth of God's foresight and the meticulous nature of His plans. Noah's task was not simple; it required immense faith, diligent effort, and unwavering obedience to seemingly complex instructions. For us today, this passage serves as a powerful reminder that God's ways are often beyond our full comprehension, yet they are always perfect and purposeful. It challenges us to trust in His detailed providence, even when the reasons for His commands are not immediately apparent. Just as Noah faithfully gathered the animals, we are called to obediently steward the resources and responsibilities God entrusts to us, recognizing that our faithfulness contributes to His larger, unfolding plan for humanity and creation. Our obedience, even in seemingly small or peculiar details, can have monumental implications for God's redemptive purposes.
Questions for Reflection
FAQ
How did Noah know which animals were "clean" and "unclean" before the Mosaic Law?
Answer: While the detailed laws concerning clean and unclean animals were formally codified in the Mosaic Law (e.g., Leviticus 11), the concept likely pre-existed. It's plausible that God directly revealed this distinction to Noah, as He did with other specific instructions, or that it was an intuitive understanding based on common practices of the time regarding animals suitable for sacrifice or consumption, passed down through generations from Adam. The narrative implies Noah simply understood and obeyed, indicating a divinely imparted knowledge or a pre-existing cultural norm.
Why did God command seven pairs of clean animals but only two of unclean?
Answer: The primary reason for the larger number of clean animals (seven pairs, or fourteen individuals) was to ensure a sufficient population for both repopulation and, crucially, for post-Flood sacrifice. Clean animals were those deemed suitable for worship and consumption. After the Flood, Noah immediately offered burnt offerings of every clean beast and fowl (Genesis 8:20). If only one pair had been preserved, such an act of worship would have risked the extinction of the species. Unclean animals, not used for sacrifice, only needed a single pair to ensure their survival and repopulation.
Does this verse imply God cares about animals, or is it solely for human benefit?
Answer: This verse strongly implies God's care for all His creation, not solely for human benefit. While the preservation of animals certainly benefited humanity by maintaining biodiversity and providing resources, the command itself demonstrates God's desire to preserve the life He created, even those not directly serving human needs. The Flood was a judgment on human wickedness, but God's plan extended to safeguarding the animal kingdom, showcasing His comprehensive sovereignty and benevolent concern for the entirety of His created order. This aligns with broader biblical themes of God's delight in His creation, as seen in Psalm 104.
CHRIST-CENTERED FULFILLMENT
Genesis 7:2, with its meticulous instructions for preservation and the distinction between clean and unclean, finds profound Christ-centered fulfillment. Just as Noah's ark served as the singular vessel of salvation for a remnant from a world under divine judgment, Christ is the ultimate "Ark" of salvation, providing refuge from the judgment of sin. The concept of "clean" animals, suitable for sacrifice and worship, foreshadows the necessity of purity and, ultimately, the perfect, unblemished sacrifice of Jesus Christ. He is the "Lamb of God who takes away the sin of the world" (John 1:29), the spotless offering that fulfills all the ancient sacrificial types. Through His atoning death and resurrection, Christ makes all who believe in Him "clean" and acceptable before God, enabling a new covenant relationship. His work inaugurates a new creation, a spiritual new beginning for humanity, echoing the physical new beginning after the Flood, ensuring the preservation of a people for God's own possession, redeemed and made holy by His blood (Revelation 5:9-10).