Genesis 8:17-22

8:17 Bring out with you all the living creatures that are with you. Bring out ¹  every living thing, including the birds, animals, and every creeping thing that creeps on the earth. Let them increase ²  and be fruitful and multiply on the earth!” ³ 

8:18 Noah went out along with his sons, his wife, and his sons’ wives. 8:19 Every living creature, every creeping thing, every bird, and everything that moves on the earth went out of the ark in their groups.

8:20 Noah built an altar to the Lord. He then took some of every kind of clean animal and clean bird and offered burnt offerings on the altar. ⁴  8:21 And the Lord smelled the soothing aroma ⁵  and said ⁶  to himself, ⁷  “I will never again curse ⁸  the ground because of humankind, even though ⁹  the inclination of their minds ¹⁰  is evil from childhood on. ¹¹  I will never again destroy everything that lives, as I have just done.

8:22 “While the earth continues to exist, ¹² 

planting time ¹³  and harvest,

cold and heat,

summer and winter,

and day and night will not cease.”

¹ tn The words “bring out” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.

² tn Following the Hiphil imperative, “bring out,” the three perfect verb forms with vav (ו) consecutive carry an imperatival nuance. For a discussion of the Hebrew construction here and the difficulty of translating it into English, see S. R. Driver, A Treatise on the Use of the Tenses in Hebrew, 124-25.

³ tn Heb “and let them swarm in the earth and be fruitful and multiply on the earth.”

⁴ sn Offered burnt offerings on the altar. F. D. Maurice includes a chapter on the sacrifice of Noah in The Doctrine of Sacrifice. The whole burnt offering, according to Leviticus 1, represented the worshiper’s complete surrender and dedication to the Lord. After the flood Noah could see that God was not only a God of wrath, but a God of redemption and restoration. The one who escaped the catastrophe could best express his gratitude and submission through sacrificial worship, acknowledging God as the sovereign of the universe.

⁵ tn The Lord “smelled” (וַיָּרַח, vayyarakh) a “soothing smell” (רֵיחַ הַנִּיהֹחַ, reakh hannihoakh). The object forms a cognate accusative with the verb. The language is anthropomorphic. The offering had a sweet aroma that pleased or soothed. The expression in Lev 1 signifies that God accepts the offering with pleasure, and in accepting the offering he accepts the worshiper.

⁶ tn Heb “and the Lord said.”

⁷ tn Heb “in his heart.”

⁸ tn Here the Hebrew word translated “curse” is קָלָל (qalal), used in the Piel verbal stem.

⁹ tn The Hebrew particle כִּי (ki) can be used in a concessive sense (see BDB 473 s.v. כִּי), which makes good sense in this context. Its normal causal sense (“for”) does not fit the context here very well.

¹⁰ tn Heb “the inclination of the heart of humankind.”

¹¹ tn Heb “from his youth.”

¹² tn Heb “yet all the days of the earth.” The idea is “[while there are] yet all the days of the earth,” meaning, “as long as the earth exists.”

¹³ tn Heb “seed,” which stands here by metonymy for the time when seed is planted.