Kejadian 7:21
Konteks7:21 And all living things 1 that moved on the earth died, including the birds, domestic animals, wild animals, all the creatures that swarm over the earth, and all humankind.
Kejadian 7:23
Konteks7:23 So the Lord 2 destroyed 3 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. 4 They were wiped off the earth. Only Noah and those who were with him in the ark survived. 5
Kejadian 6:7
Konteks6:7 So the Lord said, “I will wipe humankind, whom I have created, from the face of the earth – everything from humankind to animals, 6 including creatures that move on the ground and birds of the air, for I regret that I have made them.”
Kejadian 6:13
Konteks6:13 So God said 7 to Noah, “I have decided that all living creatures must die, 8 for the earth is filled with violence because of them. Now I am about to destroy 9 them and the earth.
Kejadian 6:17
Konteks6:17 I am about to bring 10 floodwaters 11 on the earth to destroy 12 from under the sky all the living creatures that have the breath of life in them. 13 Everything that is on the earth will die,
Keluaran 32:32-33
Konteks32:32 But now, if you will forgive their sin…, 14 but if not, wipe me out 15 from your book that you have written.” 16 32:33 The Lord said to Moses, “Whoever has sinned against me – that person I will wipe out of my book.
Ayub 22:16
Konteks22:16 men 17 who were carried off 18 before their time, 19
when the flood 20 was poured out 21
on their foundations? 22
Mazmur 69:28
Konteks69:28 May their names be deleted from the scroll of the living! 23
Do not let their names be listed with the godly! 24
Wahyu 3:5
Konteks3:5 The one who conquers 25 will be dressed like them 26 in white clothing, 27 and I will never 28 erase 29 his name from the book of life, but 30 will declare 31 his name before my Father and before his angels.
[7:23] 2 tn Heb “and he”; the referent (the
[7:23] 3 tn Heb “wiped away” (cf. NRSV “blotted out”).
[7:23] 4 tn Heb “from man to animal to creeping thing and to the bird of the sky.”
[7:23] 5 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.
[6:7] 6 tn The text simply has “from man to beast, to creatures, and to birds of the air.” The use of the prepositions עַד…מִן (min...’ad) stresses the extent of the judgment in creation.
[6:13] 7 sn On the divine style utilized here, see R. Lapointe, “The Divine Monologue as a Channel of Revelation,” CBQ 32 (1970): 161-81.
[6:13] 8 tn Heb “the end of all flesh is coming [or “has come”] before me.” (The verb form is either a perfect or a participle.) The phrase “end of all flesh” occurs only here. The term “end” refers here to the end of “life,” as v. 3 and the following context (which describes how God destroys all flesh) make clear. The statement “the end has come” occurs in Ezek 7:2, 6, where it is used of divine judgment. The phrase “come before” occurs in Exod 28:30, 35; 34:34; Lev 15:14; Num 27:17; 1 Sam 18:13, 16; 2 Sam 19:8; 20:8; 1 Kgs 1:23, 28, 32; Ezek 46:9; Pss 79:11 (groans come before God); 88:3 (a prayer comes before God); 100:2; 119:170 (prayer comes before God); Lam 1:22 (evil doing comes before God); Esth 1:19; 8:1; 9:25; 1 Chr 16:29. The expression often means “have an audience with” or “appear before.” But when used metaphorically, it can mean “get the attention of” or “prompt a response.” This is probably the sense in Gen 6:13. The necessity of ending the life of all flesh on earth is an issue that has gotten the attention of God. The term “end” may even be a metonymy for that which has prompted it – violence (see the following clause).
[6:13] 9 tn The participle, especially after הִנֵּה (hinneh) has an imminent future nuance. The Hiphil of שָׁחָת (shakhat) here has the sense “to destroy” (in judgment). Note the wordplay involving this verb in vv. 11-13: The earth is “ruined” because all flesh has acted in a morally “corrupt” manner. Consequently, God will “destroy” all flesh (the referent of the suffix “them”) along with the ruined earth. They had ruined themselves and the earth with violence, and now God would ruin them with judgment. For other cases where “earth” occurs as the object of the Hiphil of שָׁחָת, see 1 Sam 6:5; 1 Chr 20:1; Jer 36:29; 51:25.
[6:17] 10 tn The Hebrew construction uses the independent personal pronoun, followed by a suffixed form of הִנֵּה (hinneh, “look”) and the a participle used with an imminent future nuance: “As for me, look, I am going to bring.”
[6:17] 11 tn Heb “the flood, water.”
[6:17] 12 tn The verb שָׁחָת (shakhat, “to destroy”) is repeated yet again, only now in an infinitival form expressing the purpose of the flood.
[6:17] 13 tn The Hebrew construction here is different from the previous two; here it is רוּחַ חַיִּים (ruakh khayyim) rather than נֶפֶשׁ הַיָּה (nefesh khayyah) or נִשְׁמַת חַיִּים (nishmat khayyim). It refers to everything that breathes.
[32:32] 14 tn The apodosis is not expressed; it would be understood as “good.” It is not stated because of the intensity of the expression (the figure is aposiopesis, a sudden silence). It is also possible to take this first clause as a desire and not a conditional clause, rendering it “Oh that you would forgive!”
[32:32] 15 tn The word “wipe” is a figure of speech indicating “remove me” (meaning he wants to die). The translation “blot” is traditional, but not very satisfactory, since it does not convey complete removal.
[32:32] 16 sn The book that is referred to here should not be interpreted as the NT “book of life” which is portrayed (figuratively) as a register of all the names of the saints who are redeemed and will inherit eternal life. Here it refers to the names of those who are living and serving in this life, whose names, it was imagined, were on the roster in the heavenly courts as belonging to the chosen. Moses would rather die than live if these people are not forgiven (S. R. Driver, Exodus, 356).
[22:16] 17 tn The word “men” is not in the Hebrew text, but has been supplied to clarify the relative pronoun “who.”
[22:16] 18 tn The verb קָמַט (qamat) basically means “to seize; to tie together to make a bundle.” So the Pual will mean “to be bundled away; to be carried off.”
[22:16] 19 tn The clause has “and [it was] not the time.” It may be used adverbially here.
[22:16] 20 tn The word is נָהַר (nahar, “river” or “current”); it is taken here in its broadest sense of the waters on the earth that formed the current of the flood (Gen 7:6, 10).
[22:16] 21 tn The verb יָצַק (yatsaq) means “to pour out; to shed; to spill; to flow.” The Pual means “to be poured out” (as in Lev 21:10 and Ps 45:3).
[22:16] 22 tn This word is then to be taken as an adverbial accusative of place. Another way to look at this verse is what A. B. Davidson (Job, 165) proposes “whose foundation was poured away and became a flood.” This would mean that that on which they stood sank away.
[69:28] 23 tn Heb “let them be wiped out of the scroll of the living.”
[69:28] sn The phrase the scroll of the living occurs only here in the OT. It pictures a scroll or census list containing the names of the citizens of a community. When an individual died, that person’s name was removed from the list. So this curse is a very vivid way of asking that the enemies die.
[69:28] 24 tn Heb “and with the godly let them not be written.”
[69:28] sn Do not let their names be listed with the godly. This curse pictures a scroll in which God records the names of his loyal followers. The psalmist makes the point that his enemies have no right to be included in this list of the godly.
[3:5] 25 tn Or “who overcomes.”
[3:5] 28 tn The negation here is with οὐ μή (ou mh), the strongest possible form of negation in Koine Greek.
[3:5] 29 tn Or “will never wipe out.”
[3:5] 30 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
