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 12:1

The Obedience of Abram

12:1 Now the Lord said ⁴⁰  to Abram, ⁴¹ 

“Go out ⁴²  from your country, your relatives, and your father’s household

to the land that I will show you. ⁴³ 

Kejadian 23:16

23:16 So Abraham agreed to Ephron’s price ⁴⁴  and weighed ⁴⁵  out for him ⁴⁶  the price ⁴⁷  that Ephron had quoted ⁴⁸  in the hearing of the sons of Heth – 400 pieces of silver, according to the standard measurement at the time. ⁴⁹ 

Kejadian 24:3

24:3 so that I may make you solemnly promise ⁵⁰  by the Lord, the God of heaven and the God of the earth: You must not acquire ⁵¹  a wife for my son from the daughters of the Canaanites, among whom I am living.

Kejadian 24:31

24:31 Laban said to him, ⁵²  “Come, you who are blessed by the Lord! ⁵³  Why are you standing out here when I have prepared ⁵⁴  the house and a place for the camels?”

Kejadian 24:1

The Wife for Isaac

24:1 Now Abraham was old, well advanced in years, ⁵⁵  and the Lord had blessed him ⁵⁶  in everything.

1 Samuel 2:35

2:35 Then I will raise up for myself a faithful priest. He will do what is in my heart and soul. I will build for him a secure dynasty ⁵⁷  and he will serve my chosen one for all time. ⁵⁸ 

1 Samuel 2:2

2:2 No one is holy ⁵⁹  like the Lord!

There is no one other than you!

There is no rock ⁶⁰  like our God!

1 Samuel 8:17

8:17 He will demand a tenth of your flocks, and you yourselves will be his servants.

1 Samuel 15:24-27

15:24 Then Saul said to Samuel, “I have sinned, for I have disobeyed what the Lord commanded ⁶¹  and what you said as well. ⁶²  For I was afraid of the army, and I followed their wishes. ⁶³  15:25 Now please forgive my sin! Go back with me so I can worship ⁶⁴  the Lord.”

15:26 Samuel said to Saul, “I will not go back with you, for you have rejected the word of the Lord, and the Lord has rejected you from being king over Israel!”

15:27 When Samuel turned to leave, Saul ⁶⁵  grabbed the edge of his robe and it tore.

1 Samuel 15:35

15:35 Until the day he ⁶⁶  died Samuel did not see Saul again. Samuel did, however, mourn for Saul, but the Lord regretted that he had made Saul king over Israel.

1 Samuel 15:1-2

Saul Is Rejected as King

15:1 Then Samuel said to Saul, “I was the one the Lord sent to anoint you as king over his people Israel. Now listen to what the Lord says. ⁶⁷  15:2 Here is what the Lord of hosts says: ‘I carefully observed how the Amalekites opposed ⁶⁸  Israel along the way when Israel ⁶⁹  came up from Egypt.

1 Samuel 17:15-17

17:15 David was going back and forth ⁷⁰  from Saul in order to care for his father’s sheep in Bethlehem.

17:16 Meanwhile for forty days the Philistine approached every morning and evening and took his position. 17:17 Jesse said to his son David, “Take your brothers this ephah of roasted grain and these ten loaves of bread; go quickly ⁷¹  to the camp to your brothers.

1 Samuel 20:25

20:25 The king sat down in his usual place by the wall, with Jonathan opposite him ⁷²  and Abner at his side. ⁷³  But David’s place was vacant.

1 Samuel 20:1

Jonathan Seeks to Protect David

20:1 David fled from Naioth in Ramah. He came to Jonathan and asked, ⁷⁴  “What have I done? What is my offense? ⁷⁵  How have I sinned before your father? For he is seeking my life!”

Kisah Para Rasul 1:8

1:8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts ⁷⁶  of the earth.”

Kisah Para Rasul 1:26

1:26 Then ⁷⁷  they cast lots for them, and the one chosen was Matthias; ⁷⁸  so he was counted with the eleven apostles. ⁷⁹ 

Kisah Para Rasul 1:1

Jesus Ascends to Heaven

1:1 I wrote ⁸⁰  the former ⁸¹  account, ⁸²  Theophilus, ⁸³  about all that Jesus began to do and teach

Kisah Para Rasul 2:35

2:35 until I make your enemies a footstool ⁸⁴  for your feet.”’ ⁸⁵ 

Kisah Para Rasul 4:4

4:4 But many of those who had listened to ⁸⁶  the message ⁸⁷  believed, and the number of the men ⁸⁸  came to about five thousand.

Yehezkiel 44:15

The Levitical Priests

44:15 “‘But the Levitical priests, the descendants of Zadok ⁸⁹  who kept the charge of my sanctuary when the people of Israel went astray from me, will approach me to minister to me; they will stand before me to offer me the fat and the blood, declares the sovereign Lord.

[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.

[12:1]  ⁴⁰ sn The Lord called Abram while he was in Ur (see Gen 15:7; Acts 7:2); but the sequence here makes it look like it was after the family left to migrate to Canaan (11:31-32). Genesis records the call of Abram at this place in the narrative because it is the formal beginning of the account of Abram. The record of Terah was brought to its end before this beginning.

[12:1]  ⁴¹ tn The call of Abram begins with an imperative לֶךְ־לְךָ (lekh-lÿkha, “go out”) followed by three cohortatives (v. 2a) indicating purpose or consequence (“that I may” or “then I will”). If Abram leaves, then God will do these three things. The second imperative (v. 2b, literally “and be a blessing”) is subordinated to the preceding cohortatives and indicates God’s ultimate purpose in calling and blessing Abram. On the syntactical structure of vv. 1-2 see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 37. For a similar sequence of volitive forms see Gen 45:18.

[12:1]  sn It would be hard to overestimate the value of this call and this divine plan for the theology of the Bible. Here begins God’s plan to bring redemption to the world. The promises to Abram will be turned into a covenant in Gen 15 and 22 (here it is a call with conditional promises) and will then lead through the Bible to the work of the Messiah.

[12:1]  ⁴² tn The initial command is the direct imperative (לֶךְ, lekh) from the verb הָלַךְ (halakh). It is followed by the lamed preposition with a pronominal suffix (לְךָ, lÿkha) emphasizing the subject of the imperative: “you leave.”

[12:1]  ⁴³ sn To the land that I will show you. The call of Abram illustrates the leading of the Lord. The command is to leave. The Lord’s word is very specific about what Abram is to leave (the three prepositional phrases narrow to his father’s household), but is not specific at all about where he is to go. God required faith, a point that Heb 11:8 notes.

[23:16]  ⁴⁴ tn Heb “listened to Ephron.”

[23:16]  ⁴⁵ tn Heb “and Abraham weighed out.”

[23:16]  ⁴⁶ tn Heb “to Ephron.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.

[23:16]  ⁴⁷ tn Heb “silver.”

[23:16]  ⁴⁸ tn Heb “that he had spoken.” The referent (Ephron) has been specified here in the translation for clarity and for stylistic reasons.

[23:16]  ⁴⁹ tn Heb “passing for the merchant.” The final clause affirms that the measurement of silver was according to the standards used by the merchants of the time.

[24:3]  ⁵⁰ tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose.

[24:3]  ⁵¹ tn Heb “because you must not take.”

[24:31]  ⁵² tn Heb “and he said.” The referent (Laban) has been specified and the words “to him” supplied in the translation for clarity.

[24:31]  ⁵³ sn Laban’s obsession with wealth is apparent; to him it represents how one is blessed by the Lord. Already the author is laying the foundation for subsequent events in the narrative, where Laban’s greed becomes his dominant characteristic.

[24:31]  ⁵⁴ tn The disjunctive clause is circumstantial.

[24:1]  ⁵⁵ tn Heb “days.”

[24:1]  ⁵⁶ tn Heb “Abraham.” The proper name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.

[2:35]  ⁵⁷ tn Heb “house.”

[2:35]  ⁵⁸ tn Heb “and he will walk about before my anointed one all the days.”

[2:2]  ⁵⁹ sn In this context God’s holiness refers primarily to his sovereignty and incomparability. He is unique and distinct from all other so-called gods.

[2:2]  ⁶⁰ tn The LXX has “and there is none righteous like our God.” The Hebrew term translated “rock” refers to a rocky cliff where one can seek refuge from enemies. Here the metaphor depicts God as a protector of his people. Cf. TEV “no protector like our God”; CEV “We’re safer with you than on a high mountain.”

[15:24]  ⁶¹ tn Heb “the mouth of the Lord.”

[15:24]  ⁶² tn Heb “and your words.”

[15:24]  ⁶³ tn Heb “and I listened to their voice.”

[15:25]  ⁶⁴ tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose/result.

[15:27]  ⁶⁵ tn Heb “he,” but Saul is clearly the referent. A Qumran ms and the LXX include the name “Saul” here.

[15:35]  ⁶⁶ tn That is, Samuel.

[15:1]  ⁶⁷ tn Heb “to the voice of the words of the Lord” (so KJV).

[15:2]  ⁶⁸ tn Heb “what Amalek did to Israel, how he placed against him.”

[15:2]  ⁶⁹ tn Heb “he”; the referent (Israel) has been specified in the translation for clarity.

[17:15]  ⁷⁰ tn Heb “was going and returning.”

[17:17]  ⁷¹ tn Heb “run.”

[20:25]  ⁷² tc Heb “and Jonathan arose.” Instead of MT’s וַיָּקָם (vayyaqam, “and he arose”; from the hollow verbal root קוּם, qum), the translation assumes a reading וַיִּקַדֵּם (vayyiqaddem, “and he was in front of”; from the verbal root קדם, qdm). See P. K. McCarter, I Samuel (AB), 338.

[20:25]  ⁷³ tn Heb “and Abner sat at the side of Saul.”

[20:1]  ⁷⁴ tn Heb “and he came and said before Jonathan.”

[20:1]  ⁷⁵ tn Heb “What is my guilt?”

[1:8]  ⁷⁶ tn Or “to the ends.”

[1:26]  ⁷⁷ tn Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.

[1:26]  ⁷⁸ tn Grk “and the lot fell on Matthias.”

[1:26]  ⁷⁹ tn Or “he was counted as one of the apostles along with the eleven.”

[1:1]  ⁸⁰ tn Or “produced,” Grk “made.”

[1:1]  ⁸¹ tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ⁸² tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.

[1:1]  ⁸³ tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[2:35]  ⁸⁴ sn The metaphor make your enemies a footstool portrays the complete subjugation of the enemies.

[2:35]  ⁸⁵ sn A quotation from Ps 110:1, one of the most often-cited OT passages in the NT, pointing to the exaltation of Jesus.

[4:4]  ⁸⁶ tn Or “had heard.”

[4:4]  ⁸⁷ tn Or “word.”

[4:4]  ⁸⁸ tn In the historical setting it is likely that only men are referred to here. The Greek term ἀνήρ (anhr) usually refers to males or husbands rather than people in general. Thus to translate “of the people” would give a false impression of the number, since any women and children were apparently not included in the count.

[44:15]  ⁸⁹ sn Zadok was a descendant of Aaron through Eleazar (1 Chr 6:50-53), who served as a priest during David’s reign (2 Sam 8:17).