Kejadian 7:1-24

7:1 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.

Kejadian 2:25

2:25 The man and his wife were both naked, ⁴⁰  but they were not ashamed. ⁴¹ 

Keluaran 32:25

32:25 Moses saw that the people were running wild, ⁴²  for Aaron had let them get completely out of control, causing derision from their enemies. ⁴³ 

Yesaya 47:3

47:3 Let your private parts be exposed!

Your genitals will be on display! ⁴⁴ 

I will get revenge;

I will not have pity on anyone,” ⁴⁵ 

Wahyu 3:17-18

3:17 Because you say, “I am rich and have acquired great wealth, ⁴⁶  and need nothing,” but ⁴⁷  do not realize that you are wretched, pitiful, ⁴⁸  poor, blind, and naked, 3:18 take my advice ⁴⁹  and buy gold from me refined by fire so you can become rich! Buy from me ⁵⁰  white clothing so you can be clothed and your shameful nakedness ⁵¹  will not be exposed, and buy eye salve ⁵²  to put on your eyes so you can see!

Wahyu 16:15

16:15 (Look! I will come like a thief!

Blessed is the one who stays alert and does not lose ⁵³  his clothes so that he will not have to walk around naked and his shameful condition ⁵⁴  be seen.) ⁵⁵ 

[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.

[7:10]  ¹⁷ tn Heb “came upon.”

[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]  sn The watery deep. The same Hebrew term used to describe the watery deep in Gen 1:2 (תְּהוֹם, tihom) appears here. The text seems to picture here subterranean waters coming from under the earth and contributing to the rapid rise of water. The significance seems to be, among other things, that in this judgment God was returning the world to its earlier condition of being enveloped with water – a judgment involving the reversal of creation. On Gen 7:11 see G. F. Hasel, “The Fountains of the Great Deep,” Origins 1 (1974): 67-72; idem, “The Biblical View of the Extent of the Flood,” Origins 2 (1975): 77-95.

[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.

[7:12]  ²⁰ tn Heb “was.”

[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.”

[7:15]  ²⁵ tn Heb “flesh.”

[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.

[7:18]  ²⁸ tn Heb “went.”

[7:19]  ²⁹ tn Heb “and the waters were great exceedingly, exceedingly.” The repetition emphasizes the depth of the waters.

[7:19]  ³⁰ tn Heb “and.”

[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.

[7:21]  ³³ tn Heb “flesh.”

[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 Lord) has been specified in the translation for clarity.

[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.

[2:25]  ⁴⁰ tn Heb “And the two of them were naked, the man and his wife.”

[2:25]  sn Naked. The motif of nakedness is introduced here and plays an important role in the next chapter. In the Bible nakedness conveys different things. In this context it signifies either innocence or integrity, depending on how those terms are defined. There is no fear of exploitation, no sense of vulnerability. But after the entrance of sin into the race, nakedness takes on a negative sense. It is then usually connected with the sense of vulnerability, shame, exploitation, and exposure (such as the idea of “uncovering nakedness” either in sexual exploitation or in captivity in war).

[2:25]  ⁴¹ tn The imperfect verb form here has a customary nuance, indicating a continuing condition in past time. The meaning of the Hebrew term בּוֹשׁ (bosh) is “to be ashamed, to put to shame,” but its meaning is stronger than “to be embarrassed.” The word conveys the fear of exploitation or evil – enemies are put to shame through military victory. It indicates the feeling of shame that approximates a fear of evil.

[32:25]  ⁴² tn The word is difficult to interpret. There does not seem to be enough evidence to justify the KJV’s translation “naked.” It appears to mean something like “let loose” or “lack restraint” (Prov 29:18). The idea seems to be that the people had broken loose, were undisciplined, and were completely given over to their desires.

[32:25]  ⁴³ tn The last two words of the verse read literally “for a whispering among those who rose up against them.” The foes would have mocked and derided them when they heard that they had abandoned the God who had led them out of Egypt (S. R. Driver, Exodus, 354).

[47:3]  ⁴⁴ tn Heb “Your shame will be seen.” In this context “shame” is a euphemism referring to the genitals.

[47:3]  ⁴⁵ tn Heb “I will not meet a man.” The verb פָּגַע (pagah) apparently carries the nuance “meet with kindness” here (cf. 64:5, and see BDB 803 s.v. Qal.2).

[3:17]  ⁴⁶ tn Grk “and have become rich.” The semantic domains of the two terms for wealth here, πλούσιος (plousios, adjective) and πλουτέω (ploutew, verb) overlap considerably, but are given slightly different English translations for stylistic reasons.

[3:17]  ⁴⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:17]  ⁴⁸ tn All the terms in this series are preceded by καί (kai) in the Greek text, but contemporary English generally uses connectives only between the last two items in such a series.

[3:18]  ⁴⁹ tn Grk “I counsel you to buy.”

[3:18]  ⁵⁰ tn Grk “rich, and.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation, repeating the words “Buy from me” to make the connection clear for the English reader.

[3:18]  ⁵¹ tn Grk “the shame of the nakedness of you,” which has been translated as an attributed genitive like καινότητι ζωῆς (kainothti zwh") in Rom 6:4 (ExSyn 89-90).

[3:18]  ⁵² sn The city of Laodicea had a famous medical school and exported a powder (called a “Phrygian powder”) that was widely used as an eye salve. It was applied to the eyes in the form of a paste the consistency of dough (the Greek term for the salve here, κολλούριον, kollourion [Latin collyrium], is a diminutive form of the word for a long roll of bread).

[16:15]  ⁵³ tn Grk “and keeps.” BDAG 1002 s.v. τηρέω 2.c states “of holding on to someth. so as not to give it up or lose it…τὰ ἱμάτια αὐτοῦ Rv 16:15 (or else he will have to go naked).”

[16:15]  ⁵⁴ tn On the translation of ἀσχημοσύνη (aschmosunh) as “shameful condition” see L&N 25.202. The indefinite third person plural (“and they see”) has been translated as a passive here.

[16:15]  ⁵⁵ sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator. Many interpreters have seen this verse as so abrupt that it could not be an original part of the work, but the author has used such asides before (1:7; 14:13) and the suddenness here (on the eve of Armageddon) is completely parallel to Jesus’ warning in Mark 13:15-16 and parallels.