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Genesis 8:1-22

Context

8:1 But God remembered 1  Noah and all the wild animals and domestic animals that were with him in the ark. God caused a wind to blow over 2  the earth and the waters receded. 8:2 The fountains of the deep and the floodgates of heaven were closed, 3  and the rain stopped falling from the sky. 8:3 The waters kept receding steadily 4  from the earth, so that they 5  had gone down 6  by the end of the 150 days. 8:4 On the seventeenth day of the seventh month, the ark came to rest on one of the mountains of Ararat. 7  8:5 The waters kept on receding 8  until the tenth month. On the first day of the tenth month, the tops of the mountains became visible. 9 

8:6 At the end of forty days, 10  Noah opened the window he had made in the ark 11  8:7 and sent out a raven; it kept flying 12  back and forth until the waters had dried up on the earth.

8:8 Then Noah 13  sent out a dove 14  to see if the waters had receded 15  from the surface of the ground. 8:9 The dove could not find a resting place for its feet because water still covered 16  the surface of the entire earth, and so it returned to Noah 17  in the ark. He stretched out his hand, took the dove, 18  and brought it back into the ark. 19  8:10 He waited seven more days and then sent out the dove again from the ark. 8:11 When 20  the dove returned to him in the evening, there was 21  a freshly plucked olive leaf in its beak! Noah knew that the waters had receded from the earth. 8:12 He waited another seven days and sent the dove out again, 22  but it did not return to him this time. 23 

8:13 In Noah’s six hundred and first year, 24  in the first day of the first month, the waters had dried up from the earth, and Noah removed the covering from the ark and saw that 25  the surface of the ground was dry. 8:14 And by the twenty-seventh day of the second month the earth 26  was dry.

8:15 Then God spoke to Noah and said, 8:16 “Come out of the ark, you, your wife, your sons, and your sons’ wives with you. 8:17 Bring out with you all the living creatures that are with you. Bring out 27  every living thing, including the birds, animals, and every creeping thing that creeps on the earth. Let them increase 28  and be fruitful and multiply on the earth!” 29 

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. 30  8:21 And the Lord smelled the soothing aroma 31  and said 32  to himself, 33  “I will never again curse 34  the ground because of humankind, even though 35  the inclination of their minds 36  is evil from childhood on. 37  I will never again destroy everything that lives, as I have just done.

8:22 “While the earth continues to exist, 38 

planting time 39  and harvest,

cold and heat,

summer and winter,

and day and night will not cease.”

Genesis 18:1-2

Context
Three Special Visitors

18:1 The Lord appeared to Abraham 40  by the oaks 41  of Mamre while 42  he was sitting at the entrance 43  to his tent during the hottest time of the day. 18:2 Abraham 44  looked up 45  and saw 46  three men standing across 47  from him. When he saw them 48  he ran from the entrance of the tent to meet them and bowed low 49  to the ground. 50 

Genesis 19:14

Context

19:14 Then Lot went out and spoke to his sons-in-law who were going to marry his daughters. 51  He said, “Quick, get out of this place because the Lord is about to destroy 52  the city!” But his sons-in-law thought he was ridiculing them. 53 

Genesis 46:1

Context
The Family of Jacob goes to Egypt

46:1 So Israel began his journey, taking with him all that he had. 54  When he came to Beer Sheba 55  he offered sacrifices to the God of his father Isaac.

Isaiah 12:2

Context

12:2 Look, God is my deliverer! 56 

I will trust in him 57  and not fear.

For the Lord gives me strength and protects me; 58 

he has become my deliverer.” 59 

Isaiah 45:24

Context

45:24 they will say about me,

“Yes, the Lord is a powerful deliverer.”’” 60 

All who are angry at him will cower before him. 61 

Ephesians 6:10

Context
Exhortations for Spiritual Warfare

6:10 Finally, be strengthened in the Lord and in the strength of his power.

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[8:1]  1 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]  2 tn Heb “to pass over.”

[8:2]  3 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.

[8:3]  4 tn The construction combines a Qal preterite from שׁוּב (shuv) with its infinitive absolute to indicate continuous action. The infinitive absolute from הָלָךְ (halakh) is included for emphasis: “the waters returned…going and returning.”

[8:3]  5 tn Heb “the waters.” The pronoun (“they”) has been employed in the translation for stylistic reasons.

[8:3]  6 tn The vav (ו) consecutive with the preterite here describes the consequence of the preceding action.

[8:4]  7 tn Heb “on the mountains of Ararat.” Obviously a boat (even one as large as the ark) cannot rest on multiple mountains. Perhaps (1) the preposition should be translated “among,” or (2) the plural “mountains” should be understood in the sense of “mountain range” (see E. A. Speiser, Genesis [AB], 53). A more probable option (3) is that the plural indicates an indefinite singular, translated “one of the mountains” (see GKC 400 §124.o).

[8:5]  8 tn Heb “the waters were going and lessening.” The perfect verb form הָיָה (hayah) is used as an auxiliary verb with the infinitive absolute חָסוֹר (khasor, “lessening”), while the infinitive absolute הָלוֹךְ (halokh) indicates continuous action.

[8:5]  9 tn Or “could be seen.”

[8:6]  10 tn The introductory verbal form וַיְהִי (vayÿhi), traditionally rendered “and it came to pass,” serves as a temporal indicator and has not been translated here.

[8:6]  11 tn Heb “opened the window in the ark which he had made.” The perfect tense (“had made”) refers to action preceding the opening of the window, and is therefore rendered as a past perfect. Since in English “had made” could refer to either the ark or the window, the order of the phrases was reversed in the translation to clarify that the window is the referent.

[8:7]  12 tn Heb “and it went out, going out and returning.” The Hebrew verb יָצָא (yatsa’), translated here “flying,” is modified by two infinitives absolute indicating that the raven went back and forth.

[8:8]  13 tn Heb “he”; the referent (Noah) has been specified in the translation for clarity.

[8:8]  14 tn The Hebrew text adds “from him.” This has not been translated for stylistic reasons, because it is redundant in English.

[8:8]  15 tn The Hebrew verb קָלָל (qalal) normally means “to be light, to be slight”; it refers here to the waters receding.

[8:9]  16 tn The words “still covered” is supplied in the translation for stylistic reasons.

[8:9]  17 tn Heb “him”; the referent (Noah) has been specified in the translation for clarity.

[8:9]  18 tn Heb “it”; the referent (the dove) has been specified in the translation for clarity.

[8:9]  19 tn Heb “and he brought it to himself to the ark.”

[8:11]  20 tn The clause introduced by vav (ו) consecutive is translated as a temporal clause subordinated to the following clause.

[8:11]  21 tn The deictic particle הִנֵּה (hinneh) draws attention to the olive leaf. It invites readers to enter into the story, as it were, and look at the olive leaf with their own eyes.

[8:12]  22 tn The word “again” is not in the Hebrew text, but is supplied in the translation for stylistic reasons.

[8:12]  23 tn Heb “it did not again return to him still.” For a study of this section of the flood narrative, see W. O. E. Oesterley, “The Dove with the Olive Leaf (Gen VIII 8–11),” ExpTim 18 (1906/07): 377-78.

[8:13]  24 tn Heb In the six hundred and first year.” Since this refers to the six hundred and first year of Noah’s life, the word “Noah’s” has been supplied in the translation for clarity.

[8:13]  25 tn Heb “and saw and look.” As in v. 11, the deictic particle הִנֵּה (hinneh) invites readers to enter into the story, as it were, and look at the dry ground with their own eyes.

[8:14]  26 tn In v. 13 the ground (הָאֲדָמָה, haadamah) is dry; now the earth (הָאָרֶץ, haarets) is dry.

[8:17]  27 tn The words “bring out” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.

[8:17]  28 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.

[8:17]  29 tn Heb “and let them swarm in the earth and be fruitful and multiply on the earth.”

[8:20]  30 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.

[8:21]  31 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.

[8:21]  32 tn Heb “and the Lord said.”

[8:21]  33 tn Heb “in his heart.”

[8:21]  34 tn Here the Hebrew word translated “curse” is קָלָל (qalal), used in the Piel verbal stem.

[8:21]  35 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.

[8:21]  36 tn Heb “the inclination of the heart of humankind.”

[8:21]  37 tn Heb “from his youth.”

[8:22]  38 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.”

[8:22]  39 tn Heb “seed,” which stands here by metonymy for the time when seed is planted.

[18:1]  40 tn Heb “him”; the referent (Abraham) has been specified in the translation for clarity.

[18:1]  41 tn Or “terebinths.”

[18:1]  42 tn The disjunctive clause here is circumstantial to the main clause.

[18:1]  43 tn The Hebrew noun translated “entrance” is an adverbial accusative of place.

[18:2]  44 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[18:2]  45 tn Heb “lifted up his eyes.”

[18:2]  46 tn Heb “and saw, and look.” The particle הִנֵּה (hinneh) draws attention to what he saw. The drawn-out description focuses the reader’s attention on Abraham’s deliberate, fixed gaze and indicates that what he is seeing is significant.

[18:2]  47 tn The Hebrew preposition עַל (’al) indicates the three men were nearby, but not close by, for Abraham had to run to meet them.

[18:2]  48 tn The pronoun “them” has been supplied in the translation for clarification. In the Hebrew text the verb has no stated object.

[18:2]  49 tn The form וַיִּשְׁתַּחוּ (vayyishtakhu, “and bowed low”) is from the verb הִשְׁתַּחֲוָה (hishtakhavah, “to worship, bow low to the ground”). It is probably from a root חָוָה (khavah), though some derive it from שָׁחָה (shakhah).

[18:2]  50 sn The reader knows this is a theophany. The three visitors are probably the Lord and two angels (see Gen 19:1). It is not certain how soon Abraham recognized the true identity of the visitors. His actions suggest he suspected this was something out of the ordinary, though it is possible that his lavish treatment of the visitors was done quite unwittingly. Bowing down to the ground would be reserved for obeisance of kings or worship of the Lord. Whether he was aware of it or not, Abraham’s action was most appropriate.

[19:14]  51 sn The language has to be interpreted in the light of the context and the social customs. The men are called “sons-in-law” (literally “the takers of his daughters”), but the daughters had not yet had sex with a man. It is better to translate the phrase “who were going to marry his daughters.” Since formal marriage contracts were binding, the husbands-to-be could already be called sons-in-law.

[19:14]  52 tn The Hebrew active participle expresses an imminent action.

[19:14]  53 tn Heb “and he was like one taunting in the eyes of his sons-in-law.” These men mistakenly thought Lot was ridiculing them and their lifestyle. Their response illustrates how morally insensitive they had become.

[46:1]  54 tn Heb “and Israel journeyed, and all that was his.”

[46:1]  55 sn Beer Sheba. See Gen 21:31; 28:10.

[12:2]  56 tn Or “salvation” (KJV, NIV, NRSV).

[12:2]  57 tn The words “in him” are supplied in the translation for clarification.

[12:2]  58 tc The Hebrew text has, “for my strength and protection [is] the Lord, the Lord (Heb “Yah, Yahweh).” The word יְהוָה (yehvah) is probably dittographic or explanatory here (note that the short form of the name [יָהּ, yah] precedes, and that the graphically similar וַיְהִי [vayÿhi] follows). Exod 15:2, the passage from which the words of v. 2b are taken, has only יָהּ. The word זִמְרָת (zimrat) is traditionally understood as meaning “song,” in which case one might translate, “for the Lord gives me strength and joy” (i.e., a reason to sing); note that in v. 5 the verb זָמַר (zamar, “sing”) appears. Many recent commentators, however, have argued that the noun is here instead a homonym, meaning “protection” or “strength.” See HALOT 274 s.v. III *זמר.

[12:2]  59 tn Or “salvation” (so many English versions, e.g., KJV, NIV, NRSV, NLT); NAB “my savior.”

[45:24]  60 tn Heb “‘Yes, in the Lord,’ one says about me, ‘is deliverance and strength.’”

[45:24]  61 tn Heb “will come to him and be ashamed.”



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