Discovery BoxGenesis 7:1-24
Context7:1 The Lord said to Noah, “Come into the ark, you and all your household, for I consider you godly among this generation. 1 7:2 You must take with you seven 2 of every kind of clean animal, 3 the male and its mate, 4 two of every kind of unclean animal, the male and its mate, 7:3 and also seven 5 of every kind of bird in the sky, male and female, 6 to preserve their offspring 7 on the face of the earth. 7:4 For in seven days 8 I will cause it to rain 9 on the earth for forty days and forty nights, and I will wipe from the face of the ground every living thing that I have made.”
7:5 And Noah did all 10 that the Lord commanded him.
7:6 Noah 11 was 600 years old when the floodwaters engulfed 12 the earth. 7:7 Noah entered the ark along with his sons, his wife, and his sons’ wives because 13 of the floodwaters. 7:8 Pairs 14 of clean animals, of unclean animals, of birds, and of everything that creeps along the ground, 7:9 male and female, came into the ark to Noah, 15 just as God had commanded him. 16 7:10 And after seven days the floodwaters engulfed the earth. 17
7:11 In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month – on that day all the fountains of the great deep 18 burst open and the floodgates of the heavens 19 were opened. 7:12 And the rain fell 20 on the earth forty days and forty nights.
7:13 On that very day Noah entered the ark, accompanied by his sons Shem, Ham, and Japheth, along with his wife and his sons’ three wives. 21 7:14 They entered, 22 along with every living creature after its kind, every animal after its kind, every creeping thing that creeps on the earth after its kind, and every bird after its kind, everything with wings. 23 7:15 Pairs 24 of all creatures 25 that have the breath of life came into the ark to Noah. 7:16 Those that entered were male and female, 26 just as God commanded him. Then the Lord shut him in.
7:17 The flood engulfed the earth for forty days. As the waters increased, they lifted the ark and raised it above the earth. 7:18 The waters completely overwhelmed 27 the earth, and the ark floated 28 on the surface of the waters. 7:19 The waters completely inundated 29 the earth so that even 30 all the high mountains under the entire sky were covered. 7:20 The waters rose more than twenty feet 31 above the mountains. 32 7:21 And all living things 33 that moved on the earth died, including the birds, domestic animals, wild animals, all the creatures that swarm over the earth, and all humankind. 7:22 Everything on dry land that had the breath of life 34 in its nostrils died. 7:23 So the Lord 35 destroyed 36 every living thing that was on the surface of the ground, including people, animals, creatures that creep along the ground, and birds of the sky. 37 They were wiped off the earth. Only Noah and those who were with him in the ark survived. 38 7:24 The waters prevailed over 39 the earth for 150 days.
Genesis 14:1
Context14:1 At that time 40 Amraphel king of Shinar, 41 Arioch king of Ellasar, Kedorlaomer king of Elam, and Tidal king of nations 42
Genesis 14:1
Context14:1 At that time 43 Amraphel king of Shinar, 44 Arioch king of Ellasar, Kedorlaomer king of Elam, and Tidal king of nations 45
Genesis 14:1
Context14:1 At that time 46 Amraphel king of Shinar, 47 Arioch king of Ellasar, Kedorlaomer king of Elam, and Tidal king of nations 48
Genesis 8:1-2
Context8:1 But God remembered 49 Noah and all the wild animals and domestic animals that were with him in the ark. God caused a wind to blow over 50 the earth and the waters receded. 8:2 The fountains of the deep and the floodgates of heaven were closed, 51 and the rain stopped falling from the sky.
Genesis 29:1
Context29:1 So Jacob moved on 52 and came to the land of the eastern people. 53
Genesis 30:21-26
Context30:21 After that she gave birth to a daughter and named her Dinah.
30:22 Then God took note of 54 Rachel. He paid attention to her and enabled her to become pregnant. 55 30:23 She became pregnant 56 and gave birth to a son. Then she said, “God has taken away my shame.” 57 30:24 She named him Joseph, 58 saying, “May the Lord give me yet another son.”
30:25 After Rachel had given birth 59 to Joseph, Jacob said to Laban, “Send 60 me on my way so that I can go 61 home to my own country. 62 30:26 Let me take my wives and my children whom I have acquired by working for you. 63 Then I’ll depart, 64 because you know how hard I’ve worked for you.” 65
Nehemiah 8:10-12
Context8:10 He said to them, “Go and eat delicacies and drink sweet drinks and send portions to those for whom nothing is prepared. For this day is holy to our Lord. 66 Do not grieve, for the joy of the LORD is your strength.”
8:11 Then the Levites quieted all the people saying, “Be quiet, for this day is holy. Do not grieve.” 8:12 So all the people departed to eat and drink and to share their food 67 with others 68 and to enjoy tremendous joy, 69 for they had gained insight in the matters that had been made known to them.
Psalms 100:1-2
ContextA thanksgiving psalm.
100:1 Shout out praises to the Lord, all the earth!
100:2 Worship 71 the Lord with joy!
Enter his presence with joyful singing!
Psalms 147:1
Context147:1 Praise the Lord,
for it is good to sing praises to our God!
Yes, 73 praise is pleasant and appropriate!
Psalms 147:1
Context147:1 Praise the Lord,
for it is good to sing praises to our God!
Yes, 75 praise is pleasant and appropriate!
Psalms 1:3-4
Context1:3 He is like 76 a tree planted by flowing streams; 77
it 78 yields 79 its fruit at the proper time, 80
and its leaves never fall off. 81
He succeeds in everything he attempts. 82
1:4 Not so with the wicked!
[7:1] 1 tn Heb “for you I see [as] godly before me in this generation.” The direct object (“you”) is placed first in the clause to give it prominence. The verb “to see” here signifies God’s evaluative discernment.
[7:2] 2 tn Or “seven pairs” (cf. NRSV).
[7:2] 3 sn For a study of the Levitical terminology of “clean” and “unclean,” see L. E. Toombs, IDB 1:643.
[7:2] 4 tn Heb “a male and his female” (also a second time at the end of this verse). The terms used here for male and female animals (אִישׁ, ’ish) and אִשָּׁה, ’ishah) normally refer to humans.
[7:3] 5 tn Or “seven pairs” (cf. NRSV).
[7:3] 6 tn Here (and in v. 9) the Hebrew text uses the normal generic terms for “male and female” (זָכָר וּנְקֵבָה, zakhar unÿqevah).
[7:3] 7 tn Heb “to keep alive offspring.”
[7:4] 8 tn Heb “for seven days yet,” meaning “after [or “in”] seven days.”
[7:4] 9 tn The Hiphil participle מַמְטִיר (mamtir, “cause to rain”) here expresses the certainty of the act in the imminent future.
[7:5] 10 tn Heb “according to all.”
[7:6] 11 tn Heb “Now Noah was.” The disjunctive clause (conjunction + subject + predicate nominative after implied “to be” verb) provides background information. The age of Noah receives prominence.
[7:6] 12 tn Heb “and the flood was water upon.” The disjunctive clause (conjunction + subject + verb) is circumstantial/temporal in relation to the preceding clause. The verb הָיָה (hayah) here carries the nuance “to come” (BDB 225 s.v. הָיָה). In this context the phrase “come upon” means “to engulf.”
[7:7] 13 tn The preposition מִן (min) is causal here, explaining why Noah and his family entered the ark.
[7:8] 14 tn Heb “two two” meaning “in twos.”
[7:9] 15 tn The Hebrew text of vv. 8-9a reads, “From the clean animal[s] and from the animal[s] which are not clean and from the bird[s] and everything that creeps on the ground, two two they came to Noah to the ark, male and female.”
[7:9] 16 tn Heb “Noah”; the pronoun has been used in the translation for stylistic reasons.
[7:11] 18 tn The Hebrew term תְּהוֹם (tÿhom, “deep”) refers to the watery deep, the salty ocean – especially the primeval ocean that surrounds and underlies the earth (see Gen 1:2).
[7:11] 19 sn On the prescientific view of the sky reflected here, see L. I. J. Stadelmann, The Hebrew Conception of the World (AnBib), 46.
[7:13] 21 tn Heb “On that very day Noah entered, and Shem and Ham and Japheth, the sons of Noah, and the wife of Noah, and the three wives of his sons with him into the ark.”
[7:14] 22 tn The verb “entered” is not in the Hebrew text, but is supplied in the translation for stylistic reasons.
[7:14] 23 tn Heb “every bird, every wing.”
[7:15] 24 tn Heb “two two” meaning “in twos.”
[7:16] 26 tn Heb “Those that went in, male and female from all flesh they went in.”
[7:18] 27 tn Heb “and the waters were great and multiplied exceedingly.” The first verb in the sequence is וַיִּגְבְּרוּ (vayyigbÿru, from גָּבַר, gavar), meaning “to become great, mighty.” The waters did not merely rise; they “prevailed” over the earth, overwhelming it.
[7:19] 29 tn Heb “and the waters were great exceedingly, exceedingly.” The repetition emphasizes the depth of the waters.
[7:20] 31 tn Heb “rose fifteen cubits.” Since a cubit is considered by most authorities to be about eighteen inches, this would make the depth 22.5 feet. This figure might give the modern reader a false impression of exactness, however, so in the translation the phrase “fifteen cubits” has been rendered “more than twenty feet.”
[7:20] 32 tn Heb “the waters prevailed fifteen cubits upward and they covered the mountains.” Obviously, a flood of twenty feet did not cover the mountains; the statement must mean the flood rose about twenty feet above the highest mountain.
[7:22] 34 tn Heb “everything which [has] the breath of the spirit of life in its nostrils from all which is in the dry land.”
[7:23] 35 tn Heb “and he”; the referent (the
[7:23] 36 tn Heb “wiped away” (cf. NRSV “blotted out”).
[7:23] 37 tn Heb “from man to animal to creeping thing and to the bird of the sky.”
[7:23] 38 tn The Hebrew verb שָׁאָר (sha’ar) means “to be left over; to survive” in the Niphal verb stem. It is the word used in later biblical texts for the remnant that escapes judgment. See G. F. Hasel, “Semantic Values of Derivatives of the Hebrew Root só’r,” AUSS 11 (1973): 152-69.
[7:24] 39 sn The Hebrew verb translated “prevailed over” suggests that the waters were stronger than the earth. The earth and everything in it were no match for the return of the chaotic deep.
[14:1] 40 tn The sentence begins with the temporal indicator וַיְהִי (vayÿhi) followed by “in the days of.”
[14:1] 41 sn Shinar (also in v. 9) is the region of Babylonia.
[14:1] 42 tn Or “king of Goyim.” The Hebrew term גּוֹיִם (goyim) means “nations,” but a number of modern translations merely transliterate the Hebrew (cf. NEB “Goyim”; NIV, NRSV “Goiim”).
[14:1] 43 tn The sentence begins with the temporal indicator וַיְהִי (vayÿhi) followed by “in the days of.”
[14:1] 44 sn Shinar (also in v. 9) is the region of Babylonia.
[14:1] 45 tn Or “king of Goyim.” The Hebrew term גּוֹיִם (goyim) means “nations,” but a number of modern translations merely transliterate the Hebrew (cf. NEB “Goyim”; NIV, NRSV “Goiim”).
[14:1] 46 tn The sentence begins with the temporal indicator וַיְהִי (vayÿhi) followed by “in the days of.”
[14:1] 47 sn Shinar (also in v. 9) is the region of Babylonia.
[14:1] 48 tn Or “king of Goyim.” The Hebrew term גּוֹיִם (goyim) means “nations,” but a number of modern translations merely transliterate the Hebrew (cf. NEB “Goyim”; NIV, NRSV “Goiim”).
[8:1] 49 tn The Hebrew word translated “remembered” often carries the sense of acting in accordance with what is remembered, i.e., fulfilling covenant promises (see B. S. Childs, Memory and Tradition in Israel [SBT], especially p. 34).
[8:1] 50 tn Heb “to pass over.”
[8:2] 51 tn Some (e.g., NIV) translate the preterite verb forms in this verse as past perfects (e.g., “had been closed”), for it seems likely that the sources of the water would have stopped before the waters receded.
[29:1] 52 tn Heb “and Jacob lifted up his feet.” This unusual expression suggests that Jacob had a new lease on life now that God had promised him the blessing he had so desperately tried to gain by his own efforts. The text portrays him as having a new step in his walk.
[29:1] 53 tn Heb “the land of the sons of the east.”
[30:22] 54 tn Heb “remembered.”
[30:22] 55 tn Heb “and God listened to her and opened up her womb.” Since “God” is the subject of the previous clause, the noun has been replaced by the pronoun “he” in the translation for stylistic reasons
[30:23] 57 tn Heb “my reproach.” A “reproach” is a cutting taunt or painful ridicule, but here it probably refers by metonymy to Rachel’s barren condition, which was considered shameful in this culture and was the reason why she was the object of taunting and ridicule.
[30:24] 58 sn The name Joseph (יוֹסֵף, yoseph) means “may he add.” The name expresses Rachel’s desire to have an additional son. In Hebrew the name sounds like the verb (אָסַף,’asasf) translated “taken away” in the earlier statement made in v. 23. So the name, while reflecting Rachel’s hope, was also a reminder that God had removed her shame.
[30:25] 59 tn The perfect verbal form is translated as a past perfect because Rachel’s giving birth to Joseph preceded Jacob’s conversation with Laban.
[30:25] 60 tn The imperatival form here expresses a request.
[30:25] 61 tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.
[30:25] 62 tn Heb “to my place and to my land.”
[30:26] 63 tn Heb “give my wives and my children, for whom I have served you.” In one sense Laban had already “given” Jacob his two daughters as wives (Gen 29:21, 28). Here Jacob was asking for permission to take his own family along with him on the journey back to Canaan.
[30:26] 64 tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.
[30:26] 65 tn Heb “for you, you know my service [with] which I have served you.”
[8:10] 66 tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).
[8:12] 67 tn Heb “to send portions.”
[8:12] 68 tn The Hebrew text does not include the phrase “with others” but it has been supplied in the translation for clarity.
[8:12] 69 tn Heb “to make great joy.”
[100:1] 70 sn Psalm 100. The psalmist celebrates the fact that Israel has a special relationship to God and summons worshipers to praise the Lord for his faithfulness.
[147:1] 72 sn Psalm 147. The psalmist praises the
[147:1] 74 sn Psalm 147. The psalmist praises the
[1:3] 76 tn The Hebrew perfect verbal form with vav (ו) consecutive here carries the same characteristic force as the imperfect in the preceding verse. According to the psalmist, the one who studies and obeys God’s commands typically prospers.
[1:3] 77 tn Heb “channels of water.”
[1:3] 79 tn The Hebrew imperfect verbal forms in v. 3 draw attention to the typical nature of the actions/states they describe.
[1:3] 80 tn Heb “in its season.”
[1:3] 81 tn Or “fade”; “wither.”
[1:3] 82 tn Heb “and all which he does prospers”; or “and all which he does he causes to prosper.” (The simile of the tree does not extend to this line.) It is not certain if the Hiphil verbal form (יַצְלִיחַ, yatsliakh) is intransitive-exhibitive (“prospers”) or causative (“causes to prosper”) here. If the verb is intransitive, then כֹּל (kol, “all, everything”) is the subject. If the verb is causative, then the godly individual or the Lord himself is the subject and כֹּל is the object. The wording is reminiscent of Josh 1:8, where the Lord tells Joshua: “This law scroll must not leave your lips! You must memorize it day and night so you can carefully obey all that is written in it. Then you will prosper (literally, “cause your way to prosper”) and be successful.”
[1:4] 83 tn Here the Hebrew expression כִּי־אִם (ki-’im, “instead,” cf. v. 2) introduces a contrast between the prosperity of the godly depicted in v. 3 and the destiny of the wicked described in v. 4.
[1:4] 84 tn Heb “[they are] like the chaff which [the] wind blows about.” The Hebrew imperfect verbal form draws attention to the typical nature of the action described.
