Kejadian 8:1-22

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.”

Kejadian 6:14

6:14 Make ⁴⁰  for yourself an ark of cypress ⁴¹  wood. Make rooms in the ark, and cover ⁴²  it with pitch inside and out.

Kejadian 6:1

God’s Grief over Humankind’s Wickedness

6:1 When humankind ⁴³  began to multiply on the face of the earth, and daughters were born ⁴⁴  to them, ⁴⁵ 

1 Samuel 23:9

23:9 When David realized that Saul was planning to harm him, ⁴⁶  he told Abiathar the priest, “Bring the ephod!”

Ester 3:6-7

3:6 But the thought of striking out against ⁴⁷  Mordecai alone was repugnant to him, for he had been informed ⁴⁸  of the identity of Mordecai’s people. ⁴⁹  So Haman sought to destroy all the Jews (that is, the people of Mordecai) ⁵⁰  who were in all the kingdom of Ahasuerus.

3:7 In the first month (that is, the month of Nisan), in the twelfth year ⁵¹  of King Ahasuerus’ reign, pur ⁵²  (that is, the lot) was cast before Haman in order to determine a day and a month. ⁵³  It turned out to be the twelfth month (that is, the month of Adar). ⁵⁴ 

Ayub 15:35

15:35 They conceive ⁵⁵  trouble and bring forth evil;

their belly ⁵⁶  prepares deception.”

Mazmur 7:14

7:14 See the one who is pregnant with wickedness,

who conceives destructive plans,

and gives birth to harmful lies – ⁵⁷ 

Mazmur 10:7

10:7 His mouth is full of curses and deceptive, harmful words; ⁵⁸ 

his tongue injures and destroys. ⁵⁹ 

Mazmur 28:3

28:3 Do not drag me away with evil men,

with those who behave wickedly, ⁶⁰ 

who talk so friendly to their neighbors, ⁶¹ 

while they plan to harm them! ⁶² 

Mazmur 36:4

36:4 He plans ways to sin while he lies in bed;

he is committed to a sinful lifestyle; ⁶³ 

he does not reject what is evil. ⁶⁴ 

Mazmur 64:4-6

64:4 in order to shoot down the innocent ⁶⁵  in secluded places.

They shoot at him suddenly and are unafraid of retaliation. ⁶⁶ 

64:5 They encourage one another to carry out their evil deed. ⁶⁷ 

They plan how to hide ⁶⁸  snares,

and boast, ⁶⁹  “Who will see them?” ⁷⁰ 

64:6 They devise ⁷¹  unjust schemes;

they disguise ⁷²  a well-conceived plot. ⁷³ 

Man’s inner thoughts cannot be discovered. ⁷⁴ 

Mazmur 140:2

140:2 who plan ways to harm me. ⁷⁵ 

All day long they stir up conflict. ⁷⁶ 

Yesaya 59:4

59:4 No one is concerned about justice; ⁷⁷ 

no one sets forth his case truthfully.

They depend on false words ⁷⁸  and tell lies;

they conceive of oppression ⁷⁹ 

and give birth to sin.

Mikha 7:3

7:3 They are determined to be experts at doing evil; ⁸⁰ 

government officials and judges take bribes, ⁸¹ 

prominent men make demands,

and they all do what is necessary to satisfy them. ⁸² 

Matius 26:3-4

26:3 Then the chief priests and the elders of the people met together in the palace of the high priest, who was named Caiaphas. 26:4 They ⁸³  planned to arrest Jesus by stealth and kill him.

Lukas 23:20-21

23:20 Pilate addressed them once again because he wanted ⁸⁴  to release Jesus. 23:21 But they kept on shouting, ⁸⁵  “Crucify, crucify ⁸⁶  him!”

Kisah Para Rasul 13:10

13:10 and said, “You who are full of all deceit and all wrongdoing, ⁸⁷  you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? ⁸⁸ 

[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).

[8:4]  sn Ararat is the Hebrew name for Urartu, the name of a mountainous region located north of Mesopotamia in modern day eastern Turkey. See E. M. Yamauchi, Foes from the Northern Frontier (SBA), 29-32; G. J. Wenham, Genesis (WBC), 1:184-85; C. Westermann, Genesis, 1:443-44.

[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, ha’adamah) is dry; now the earth (הָאָרֶץ, ha’arets) 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.

[6:14]  ⁴⁰ sn The Hebrew verb is an imperative. A motif of this section is that Noah did as the Lord commanded him – he was obedient. That obedience had to come from faith in the word of the Lord. So the theme of obedience to God’s word is prominent in this prologue to the law.

[6:14]  ⁴¹ tn A transliteration of the Hebrew term yields “gopher (גֹּפֶר, gofer) wood” (so KJV, NAB, NASB). While the exact nature of the wood involved is uncertain (cf. NLT “resinous wood”), many modern translations render the Hebrew term as “cypress” (so NEB, NIV, NRSV).

[6:14]  ⁴² tn The Hebrew term כָּפָר (kafar, “to cover, to smear” [= to caulk]) appears here in the Qal stem with its primary, nonmetaphorical meaning. The Piel form כִּפֶּר (kipper), which has the metaphorical meaning “to atone, to expiate, to pacify,” is used in Levitical texts (see HALOT 493-94 s.v. כפר). Some authorities regard the form in v. 14 as a homonym of the much more common Levitical term (see BDB 498 s.v. כָּפָר).

[6:1]  ⁴³ tn The Hebrew text has the article prefixed to the noun. Here the article indicates the generic use of the word אָדָם (’adam): “humankind.”

[6:1]  ⁴⁴ tn This disjunctive clause (conjunction + subject + verb) is circumstantial to the initial temporal clause. It could be rendered, “with daughters being born to them.” For another example of such a disjunctive clause following the construction וַיְהִיכִּי (vayÿhiki, “and it came to pass when”), see 2 Sam 7:1.

[6:1]  ⁴⁵ tn The pronominal suffix is third masculine plural, indicating that the antecedent “humankind” is collective.

[23:9]  ⁴⁶ tn Heb “Saul was planning the evil against him.”

[3:6]  ⁴⁷ tn Heb “to send a hand against”; KJV, NRSV “to lay hands on.”

[3:6]  ⁴⁸ tn Heb “they had related to him.” For stylistic reasons this has been translated as a passive construction.

[3:6]  ⁴⁹ tc The entire first half of the verse is not included in the LXX.

[3:6]  ⁵⁰ tc This parenthetical phrase is not included in the LXX. Some scholars emend the MT reading עַם (’am, “people”) to עִם (’im, “with”), arguing that the phrase is awkwardly placed and syntactically inappropriate. While there is some truth to their complaint, the MT makes sufficient sense to be acceptable here, and is followed by most English versions.

[3:7]  ⁵¹ sn This year would be ca. 474 b.c. The reference to first month and twelfth month indicate that about a year had elapsed between this determination and the anticipated execution.

[3:7]  ⁵² tn The term פּוּר (pur, “lot”) is an Akkadian loanword; the narrator therefore explains it for his Hebrew readers (“that is, the lot”). It is from the plural form of this word (i.e., Purim) that the festival celebrating the deliverance of the Jews takes its name (cf. 9:24, 26, 28, 31).

[3:7]  ⁵³ tc The LXX adds the following words: “in order to destroy in one day the race of Mordecai, and the lot fell on the fourteenth day of the month.” The LXX reading is included by NAB.

[3:7]  tn Heb “from day to day and from month to month” (so KJV, NASB).

[3:7]  ⁵⁴ tn Since v. 7 seems to interrupt the flow of the narrative, many scholars have suggested that it is a late addition to the text. But there is not enough evidence to warrant such a conclusion. Even though its placement is somewhat awkward, the verse supplies to the reader an important piece of chronological information.

[15:35]  ⁵⁵ tn Infinitives absolute are used in this verse in the place of finite verbs. They lend a greater vividness to the description, stressing the basic meaning of the words.

[15:35]  ⁵⁶ tn At the start of the speech Eliphaz said Job’s belly was filled with the wind; now it is there that he prepares deception. This inclusio frames the speech.

[7:14]  ⁵⁷ tn Heb “and he conceives harm and gives birth to a lie.”

[7:14]  sn Pregnant with wickedness…gives birth to harmful lies. The psalmist metaphorically pictures the typical sinner as a pregnant woman, who is ready to give birth to wicked, destructive schemes and actions.

[10:7]  ⁵⁸ tn Heb “[with] a curse his mouth is full, and lies and injury.”

[10:7]  ⁵⁹ tn Heb “under his tongue are destruction and wickedness.” The words translated “destruction and wickedness” are also paired in Ps 90:10. They also appear in proximity in Pss 7:14 and 55:10.

[28:3]  ⁶⁰ tn Heb “workers of wickedness.”

[28:3]  ⁶¹ tn Heb “speakers of peace with their neighbors.”

[28:3]  ⁶² tn Heb “and evil [is] in their heart[s].”

[36:4]  ⁶³ tn Heb “he takes a stand in a way [that is] not good.” The word “way” here refers metaphorically to behavior or life style.

[36:4]  ⁶⁴ tn The three imperfect verbal forms in v. 4 highlight the characteristic behavior of the typical evildoer.

[64:4]  ⁶⁵ tn The psalmist uses the singular because he is referring to himself here as representative of a larger group.

[64:4]  ⁶⁶ tn Heb “and are unafraid.” The words “of retaliation” are supplied in the translation for clarification.

[64:5]  ⁶⁷ tn Heb “they give strength to themselves, an evil matter [or “word”].”

[64:5]  ⁶⁸ tn Heb “they report about hiding.”

[64:5]  ⁶⁹ tn Heb “they say.”

[64:5]  ⁷⁰ tn If this is a direct quotation (cf. NASB, NIV), the pronoun “them” refers to the snares mentioned in the previous line. If it is an indirect quotation, then the pronoun may refer to the enemies themselves (cf. NEB, which is ambiguous). Some translations retain the direct quotation but alter the pronoun to “us,” referring clearly to the enemies (cf. NRSV).

[64:6]  ⁷¹ tn Heb “search out, examine,” which here means (by metonymy) “devise.”

[64:6]  ⁷² tc The MT has תַּמְנוּ (tamnu, “we are finished”), a Qal perfect first common plural form from the verbal root תָּמַם (tamam). Some understand this as the beginning of a quotation of the enemies’ words and translate, “we have completed,” but the Hiphil would seem to be required in this case. The present translation follows many medieval Hebrew mss in reading טָמְנוּ (tomnu, “they hide”), a Qal perfect third common plural form from the verbal root טָמַן (taman).

[64:6]  ⁷³ tn Heb “a searched-out search,” which is understood as referring here to a thoroughly planned plot to destroy the psalmist.

[64:6]  ⁷⁴ tn Heb “and the inner part of man, and a heart [is] deep.” The point seems to be that a man’s inner thoughts are incapable of being discovered. No one is a mind reader! Consequently the psalmist is vulnerable to his enemies’ well-disguised plots.

[140:2]  ⁷⁵ tn Heb “they devise wicked [plans] in [their] mind.”

[140:2]  ⁷⁶ tc Heb “they attack [for] war.” Some revocalize the verb (which is a Qal imperfect from גּוּר, gur, “to attack”) as יְגָרוּ (yÿgaru), a Piel imperfect from גָרָה (garah, “stir up strife”). This is followed in the present translation.

[59:4]  ⁷⁷ tn Heb “no one pleads with justice.”

[59:4]  ⁷⁸ tn Heb “nothing”; NAB “emptiness.”

[59:4]  ⁷⁹ tn Or “trouble” (NIV), or “harm.”

[7:3]  ⁸⁰ tn Heb “upon evil [are their] hands to do [it] well.”

[7:3]  ⁸¹ tn Heb “the official asks – and the judge – for a bribe.”

[7:3]  ⁸² tn More literally, “the great one announces what his appetite desires and they weave it together.” Apparently this means that subordinates plot and maneuver to make sure the prominent man’s desires materialize.

[26:4]  ⁸³ tn Here καί (kai) has not been translated.

[23:20]  ⁸⁴ sn The account pictures a battle of wills – the people versus Pilate. Pilate is consistently portrayed in Luke’s account as wanting to release Jesus because he believed him to be innocent.

[23:21]  ⁸⁵ tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.

[23:21]  ⁸⁶ tn This double present imperative is emphatic.

[23:21]  sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.

[13:10]  ⁸⁷ tn Or “unscrupulousness.”

[13:10]  ⁸⁸ sn “You who…paths of the Lord?” This rebuke is like ones from the OT prophets: Jer 5:27; Gen 32:11; Prov 10:7; Hos 14:9. Five separate remarks indicate the magician’s failings. The closing rhetorical question of v. 10 (“will you not stop…?”) shows how opposed he is to the way of God.