Teks -- Genesis 8:9-22 (NET)

8:9 The dove could not find a resting place for its feet because water still covered the surface of the entire earth, and so it returned to Noah in the ark. He stretched out his hand, took the dove, and brought it back into the ark. 8:10 He waited seven more days and then sent out the dove again from the ark. 8:11 When the dove returned to him in the evening, there was 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, but it did not return to him this time. 8:13 In Noah’s six hundred and first year, 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 the surface of the ground was dry. 8:14 And by the twenty-seventh day of the second month the earth 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 every living thing, including the birds, animals, and every creeping thing that creeps on the earth. Let them increase and be fruitful and multiply on the earth!” 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. 8:21 And the Lord smelled the soothing aroma and said to himself, “I will never again curse the ground because of humankind, even though the inclination of their minds is evil from childhood on. I will never again destroy everything that lives, as I have just done. 8:22 “While the earth continues to exist, planting time and harvest, cold and heat, summer and winter, and day and night will not cease.”

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Gen 8:13 - Noah removed the covering of the ark

Not the whole covering, but so much as would suffice to give him a prospect of the earth about it: and behold the face of the ground was dry.

Wesley: Gen 8:14 - The earth was dried

So as to be a fit habitation for Noah.

Wesley: Gen 8:20 - And Noah builded an altar

Hitherto he had done nothing without particular instructions and commands from God but altars and sacrifices being already of Divine institution, he did not stay for a particular command thus to express his thankfulness. And he offered on the altar, of every clean beast and of every clean fowl - One, the odd seventh that we read of, Gen 7:2-3.

Wesley: Gen 8:21 - And God smelled a sweet savour

Or a savour of rest from it, as it is in the Hebrew. He was well pleased with Noah's pious zeal, and these hopeful beginnings of the new world, as men are with fragrant and agreeable smells. I will not again curse the ground, Heb.

Wesley: Gen 8:21 - I will not add to curse the ground any more

God had cursed the ground upon the first entrance of sin, Gen 3:17, when he drowned it he added to that curse: but now he determines not to add to it any more.

Wesley: Gen 8:21 - Neither will I again smite any more every living thing

That is, it was determined that whatever ruin God might bring upon particular persons, families or countries, he would never again destroy the whole world, 'till the day when time shall be no more. But the reason of this resolve is surprising; for it seems the same with the reason given for the destruction of the world, Gen 6:5. Because the imagination of man's heart is evil from his youth. But there is this difference: there it is said, the imagination of man's heart is evil continually, that is, his actual transgressions continually cry against him; here it is said, that it is evil from his youth or childhood; he brought it into the world with him, he was shapen and conceived in it. Now one would think it should follow, therefore that guilty race shall be wholly extinguished: No; therefore I will no more take this severe method; for he is rather to be pitied: and it is but what might be expected from such a degenerate race. So that if he be dealt with according to his deserts, one flood must succeed another 'till all be destroyed. God also promises, that the course of nature should never be discontinued. While the earth remaineth, and man upon it, there shall be summer and winter, not all winter, as had been this last year; day and night, not all night, as probably it was while the rain was descending. Here it is plainly intimated that this earth is not to remain always; it and all the works therein must shortly be burnt up. But as long as it doth remain, God's providence will carefully preserve the regular succession of times and seasons. To this we owe it, that the world stands, and the wheel of nature keeps its tack. See here how changeable the times are, and yet how unchangeable! 1. The course of nature always changing. As it is with the times, so it is with the events of time, they are subject to vicissitudes, day and night, summer and winter counterchanged. In heaven and hell it is not so; but on earth God hath set the one over against the other. 2. Yet never changed; it is constant in this inconstancy; these seasons have never ceased, nor shall cease while the sun continues such a steady measurer of time, and the moon such a faithful witness in heaven. This is God's covenant of the day and of the night, the stability of which is mentioned for the confirming our faith in the covenant of grace, which is no less inviolable, Jer 33:20. We see God's promises to the creatures made good, and thence may infer that his promises to believers shall be so.

JFB: Gen 8:8-11 - Also he sent forth a dove

A bird flying low and naturally disposed to return to the place of her abode.

JFB: Gen 8:10 - again he sent forth the dove

Her flight, judging by the time she was abroad, was pursued to a great distance, and the newly plucked olive leaf, she no doubt by supernatural impulse brought in her bill, afforded a welcome proof that the declivities of the hills were clear.

JFB: Gen 8:12 - he . . . sent forth the dove: which returned not . . . any more

In these results, we perceive a wisdom and prudence far superior to the inspiration of instinct--we discern the agency of God guiding all the movements of this bird for the instruction of Noah, and reviving the hopes of his household.

JFB: Gen 8:12 - other seven days

A strong presumptive proof that Noah observed the Sabbath during his residence in the ark.

JFB: Gen 8:13-14 - Noah removed the covering of the ark

Probably only as much of it as would afford him a prospect of the earth around. Yet for about two months he never stirred from his appointed abode till he had received the express permission of God. We should watch the leading of Providence to direct us in every step of the journey of life.

JFB: Gen 8:15-16 - And God spake . . . Go forth

They went forth in the most orderly manner--the human occupants first, then each species "after their kinds" [Gen 8:19], literally, "according to their families," implying that there had been an increase in the ark.

JFB: Gen 8:20 - Noah builded an altar

Literally, "a high place"--probably a mound of earth, on which a sacrifice was offered. There is something exceedingly beautiful and interesting to know that the first care of this devout patriarch was to return thanks for the signal instance of mercy and goodness which he and his family had experienced.

JFB: Gen 8:20 - took of every clean beast . . . fowl

For so unparalleled a deliverance, a special acknowledgment was due.

JFB: Gen 8:21 - And the Lord smelled a sweet savour

The sacrifice offered by a righteous man like Noah in faith was acceptable as the most fragrant incense.

JFB: Gen 8:21 - Lord said in his heart

Same as "I have sworn that the waters of Noah should no more go over the earth" (Isa 54:9).

JFB: Gen 8:21 - for

That is, "though the imagination is evil"; instead of inflicting another destructive flood, I shall spare them--to enjoy the blessings of grace, through a Saviour.

JFB: Gen 8:22 - While the earth remaineth

The consummation, as intimated in 2Pe 3:7, does not frustrate a promise which held good only during the continuance of that system. There will be no flood between this and that day, when the earth therein shall be burnt up [CHALMERS].

Clarke: Gen 8:14 - And in the second month, on the seven and twentieth day

And in the second month, on the seven and twentieth day - From this it appears that Noah was in the ark a complete solar year, or three hundred and sixty-five days; for he entered the ark the 17th day of the second month, in the six hundredth year of his life, Gen 7:11, Gen 7:13, and continued in it till the 27th day of the second month, in the six hundredth and first year of his life, as we see above. The months of the ancient Hebrews were lunar; the first six consisted of thirty days each, the latter six of twenty-nine; the whole twelve months making three hundred and fifty-four days: add to this eleven days, (for though he entered the ark the preceding year on the seventeenth day of the second month, he did not come out till the twenty-seventh of the same month in the following year), which make exactly three hundred and sixty-five days, the period of a complete solar revolution; the odd hours and minutes, as being fractions of time, noncomputed, though very likely all included in the account. This year, according to the Hebrew computation, was the one thousand six hundred and fifty-seventh year from the creation; but according to the reckoning of the Septuagint it was the two thousand two hundred and forty-second, and according to Dr. Hales, the two thousand two hundred and fifty-sixth. See on Gen 11:12 (note).

Clarke: Gen 8:20 - Noah builded an altar

Noah builded an altar - As we have already seen that Adam, Cain, and Abel, offered sacrifices, there can be no doubt that they had altars on which they offered them; but this, builded by Noah, is certainly the first on record. It is worthy of remark that, as the old world began with sacrifice, so also did the new. Religion or the proper mode of worshipping the Divine Being, is the invention or institution of God himself; and sacrifice, in the act and design, is the essence of religion. Without sacrifice, actually offered or implied, there never was, there never can be, any religion. Even in the heavens, a lamb is represented before the throne of God as newly slain, Rev 5:6, Rev 5:12, Rev 5:13. The design of sacrificing is two-fold: the slaying and burning of the victim point out, 1st, that the life of the sinner is forfeited to Divine justice; 2dly, that his soul deserves the fire of perdition

The Jews have a tradition that the place where Noah built his altar was the same in which the altar stood which was built by Adam, and used by Cain and Abel, and the same spot on which Abraham afterwards offered up his son Isaac

The word מזבח mizbach , which we render altar, signifies properly a place for sacrifice, as the root זבח zabach signifies simply to slay. Altar comes from the Latin altus , high or elevated, because places for sacrifice were generally either raised very high or built on the tops of hills and mountains; hence they are called high places in the Scriptures; but such were chiefly used for idolatrous purposes

Clarke: Gen 8:20 - Burnt-offerings

Burnt-offerings - See the meaning of every kind of offering and sacrifice largely explained on Leviticus 7:1-38.

Clarke: Gen 8:21 - The Lord smelled a sweet savor

The Lord smelled a sweet savor - That is, he was well pleased with this religious act, performed in obedience to his own appointment, and in faith of the promised Savior. That this sacrifice prefigured that which was offered by our blessed Redeemer in behalf of the world, is sufficiently evident from the words of St. Paul, Eph 5:2 : Christ hath loved us, and given himself for its an offering and a sacrifice to God for a Sweet-Smelling Savor; where the words οσμην ευωδιας of the apostle are the very words used by the Septuagint in this place

Clarke: Gen 8:21 - I will not again curse the ground

I will not again curse the ground - לא אסף lo osiph , I will not add to curse the ground - there shall not be another deluge to destroy the whole earth: for the imagination of man’ s heart, כי ki , Although the imagination of man’ s heart should be evil, i.e. should they become afterwards as evil as they have been before, I will not destroy the earth by a Flood. God has other means of destruction; and the next time he visits by a general judgment, Fire is to be the agent. 2Pe 3:7.

Clarke: Gen 8:22 - While the earth remaineth, seed-time and harvest, etc.

While the earth remaineth, seed-time and harvest, etc. - There is something very expressive in the original, עד כל ימי הארץ od col yemey haarets , until all the Days of the earth; for God does not reckon its duration by centuries, and the words themselves afford a strong presumption that the earth shall not have an endless duration

Clarke: Gen 8:22 - Seed-time and harvest

Seed-time and harvest - It is very probable that the seasons, which were distinctly marked immediately after the deluge, are mentioned in this place; but it is difficult to ascertain them. Most European nations divide the year into four distinct parts, called quarters or seasons; but there are six divisions in the text, and probably all intended to describe the seasons in one of these postdiluvian years, particularly in that part of the globe, Armenia, where Noah was when God gave him, and mankind through him, this gracious promise. From the Targum of Jonathan on this verse we learn that in Palestine their seed-time was in September, at the autumnal equinox; their harvest in March, at the vernal equinox; that their winter began in December, at the solstice; and their summer at the solstice in June

The Copts begin their autumn on the 15th of September, and extend it to the 15th of December. Their winter on the 15th of December, and extend it to the 15th of March. Their spring on the 15th of March, and extend it to the 15th of June. Their summer on the 15th of June, and extend it to the 15th of September, assigning to each season three complete months. Calmet

There are certainly regions of the earth to which neither this nor our own mode of division can apply: there are some where summer and winter appear to divide the whole year, and others where, besides summer, winter, autumn, and spring, there are distinct seasons that may be denominated the hot season, the cold season, the rainy season, etc., etc

This is a very merciful promise to the inhabitants of the earth. There may be a variety in the seasons, but no season essentially necessary to vegetation shall utterly fail. The times which are of greatest consequence to the preservation of man are distinctly noted; there shall be both seed-time and harvest - a proper time to deposit the different grain in the earth, and a proper time to reap the produce of this seed

Thus ends the account of the general deluge, its cause, circumstances, and consequences. An account that seems to say to us, Behold the goodness and severity of God! Both his justice and long-suffering are particularly marked in this astonishing event. His justice, in the punishment of the incorrigibly wicked, and his mercy, in giving them so fair and full a warning, and in waiting so long to extend his grace to all who might seek him. Such a convincing proof has the destruction of the world by water given of the Divine justice, such convincing testimony of the truth of the sacred writings, that not only every part of the earth gives testimony of this extraordinary revolution, but also every nation of the universe has preserved records or traditions of this awful display of the justice of God

A multitude of testimonies, collected from the most authentic sources in the heathen world, I had intended for insertion in this place, but want of room obliges me to lay them aside. But the state of the earth itself is a sufficient proof. Every part of it bears unequivocal evidence of disruption and violence. From the hand of the God of order it never could have proceeded in its present state. In every part we see marks of the crimes of men, and of the justice of God. And shall not the living lay this to heart? Surely God is not mocked; that which a man soweth he shall reap. He who soweth to the flesh shall of it reap destruction; and though the plague of water shall no more destroy the earth, yet an equal if not sorer punishment awaits the world of the ungodly, in the threatened destruction by fire

In ancient times almost every thing was typical, and no doubt the ark among the rest; but of what and in what way farther than revelation guides, it is both difficult and unsafe to say. It has been considered a type of our blessed Lord; and hence it has been observed, that "as all those who were out of the ark perished by the flood, so those who take not refuge in the meritorious atonement of Christ Jesus must perish everlastingly."Of all those who, having the opportunity of hearing the Gospel, refuse to accept of the sacrifice it offers them, this saying is true; but the parallel is not good. Myriads of those who perished during the flood probably repented, implored mercy, and found forgiveness; for God ever delights to save, and Jesus was the Lamb slain from the foundation of the world. And though, generally, the people continued in carnal security and sensual gratifications till the flood came, there is much reason to believe that those who during the forty days’ rain would naturally flee to the high lands and tops of the highest mountains, would earnestly implore that mercy which has never been denied, even to the most profligate, when under deep humiliation of heart they have returned to God. And who can say that this was not done by multitudes while they beheld the increasing flood; or that God, in this last extremity, had rendered it impossible

St. Peter, 1Pe 3:21, makes the ark a figure of baptism, and intimates that we are saved by this, as the eight souls were saved by the ark. But let us not mistake the apostle by supposing that the mere ceremony itself saves any person; he tells us that the salvation conveyed through this sacred rite is not the putting away the filth of the flesh, but the answer of a good conscience toward God; i.e. remission of sins and regeneration by the Holy Spirit, which are signified by this baptism. A good conscience never existed where remission of sins had not taken place; and every person knows that it is God’ s prerogative to forgive sins, and that no ordinance can confer it, though ordinances may be the means to convey it when piously and believingly used.

Calvin: Gen 8:15 - And God spake unto Noah

15.And God spake unto Noah. Though Noah was not a little terrified at the judgment of God, yet his patience is commended in this respect, that having the earth, which offered him a home, before his eyes, he yet does not venture to go forth. Profane men may ascribe this to timidity, or even to indolence; but holy is that timidity which is produced by the obedience of faith. Let us therefore know, that Noah was restrained, by a hallowed modesty, from allowing himself to enjoy the bounty of nature, till he should hear the voice of God directing him to do so. Moses winds this up in a few words, but it is proper that we should attend to the thing itself. All ought indeed, spontaneously, to consider how great must have been the fortitude of the man, who, after the incredible weariness of a whole year, when the deluge has ceased, and new life has shone forth, does not yet move a foot out of his sepulcher, without the command of God. Thus we see, that, by a continual course of faith, the holy man was obedient to God; because at God’s command, he entered the ark, and there remained until God opened the way for his egress; and because he chose rather to lie in a tainted atmosphere than to breathe the free air, until he should feel assured that his removal would be pleasing to God. Even in minute affairs, Scripture commends to us this self-government, that we should attempt nothing but with an approving conscience. How much less is the rashness of men to be endured in religious matters, if, without taking counsel of God, they permit themselves to act as they please. It is not indeed to be expected that God will every moment pronounce, by special oracles, what is necessary to be done; yet it becomes us to hearken attentively to his voice, in order to be certainly persuaded that we undertake nothing but what is in accordance with his word. The spirit of prudence, and of counsel, is also to be sought; of which he never leaves those destitute, who are docile and obedient to his commands. In this sense, Moses relates that Noah went out of the ark as soon as he, relying on the oracle of God, was aware that a new habitation was given him in the earth.

Calvin: Gen 8:17 - That they may breed abundantly, etc

17.That they may breed abundantly, etc. With these words the Lord would cheer the mind of Noah, and inspire him with confidence, that a seed had been preserved in the ark which should increase till it replenished the whole earth. In short, the renovation of the earth is promised to Noah; to the end that he may know that the world itself was inclosed in the ark, and that the solitude and devastation, at the sight of which his heart might faint, would not be perpetual.

Calvin: Gen 8:20 - And Noah builded an altar unto the Lord

20.And Noah builded an altar unto the Lord. As Noah had given many proofs of his obedience, so he now presents an example of gratitude. This passage teaches us that sacrifices were instituted from the beginning for this end, that men should habituate themselves, by such exercises, to celebrate the goodness of God, and to give him thanks. The bare confession of the tongue, yea, even the silent acknowledgment of the heart, might suffice for God; but we know how many stimulants our indolence requires. Therefore, when the holy fathers, formerly, professed their piety towards God by sacrifices, the use of them was by no means superfluous. Besides, it was right that they should always have before their eyes symbols, by which they would be admonished, that they could have no access to God but through a mediator. Now, however, the manifestation of Christ has taken away these ancient shadows. Wherefore, let us use those helps which the Lord has prescribed. ²⁸¹ Moreover, when I say that sacrifices were made use of, by the holy fathers, to celebrate the benefits of God, I speak only of one kind: for this offering of Noah answers to the peace-offerings, and the first-fruits. But here it may be asked, by what impulse Noah offered a sacrifice to God, seeing he had no command to do so? I answer: although Moses does not expressly declare that God commanded him to do it, yet a certain judgment may be formed from what follows, and even from the whole context, that Noah had rested upon the word of Gods and that, in reliance on the divine command, he had rendered this worship, which he knew, indubitably, should be acceptable to God. We have before said, that one animal of every kind was preserved separately; and have stated for what end it was done. But it was useless to set apart animals for sacrifice, unless God had revealed this design to holy Noah, who was to be the priest to offer up the victims. Besides, Moses says that sacrifices were chosen from among clean animals. But it is certain that Noah did not invent this distinction for himself since it does not depend on human choice. Whence we conclude, that he undertook nothing without divine authority. Also immediately afterwards, Moses subjoins, that the smell of the sacrifice was acceptable to God. This general rule, therefore, is to be observed, that all religious services which are not perfumed with the odour of faith, are of an ill-savor before God. Let us therefore know, that the altar of Noah was founded in the word of God. And the same word was as salt to his sacrifices, that they might not be insipid.

Calvin: Gen 8:21 - And the Lord smelled a sweet savor // And the Lord said in his heart // For the imagination of man’s heart

21.And the Lord smelled a sweet savor ²⁸² Moses calls that by which God was appeased, an odour of rest; as if he had said, the sacrifice had been rightly offered. Yet nothing can be more absurd than to suppose that God should have been appeased by the filthy smoke of entrails, and of flesh. But Moses here, according to his manner, invests God with a human character for the purpose of accommodating himself to the capacity of an ignorant people. For it is not even to be supposed, that the rite of sacrifice, in itself, was grateful to God as a meritorious act; but we must regard the end of the work, and not confine ourselves to the external form. For what else did Noah propose to himself than to acknowledge that he had received his own life, and that of the animals, as the gift of God’s mercy alone? This piety breathed a good and sweet odour before God; as it is said, (Psa 116:12,)

“What shall I render unto the Lord for all his benefits? I will take the cup of salvation, and will call upon the name of the Lord.”

And the Lord said in his heart. The meaning of the passage is, God had decreed that he would not hereafter curse the earth. And this form of expression has great weight: for although God never retracts what he has openly spoken with his mouth, yet we are more deeply affected when we hear, that he has fixed upon something in his own mind; because an inward decree of this kind in no way depends upon creatures. To sum up the whole, God certainly determined that he would never more destroy the world by a deluge. Yet the expression, ‘I will not curse,’ is to be but generally understood; because we know how much the earth has lost of its fertility since it has been corrupted by man’s sin, and we daily feel that it is cursed in various ways. And he explains himself a little afterwards, saying, ‘I will not smite anymore every thing living.’ For in these words he does not allude to every kind of vengeance, but only to that which should destroy the world, and bring ruin both on mankind and the rest of animals: as if he would say, that he restored the earth with this stipulation, that it should not afterwards perish by a deluge. So when the Lord declares, (Isa 54:9,) that he will be contented with one captivity of his people, he compares it with the waters of Noah, by which he had resolved that the world should only once be overwhelmed. ²⁸³

For the imagination of man’s heart. This reasoning seems incongruous: for if the wickedness of man is so great that it does not cease to provoke the anger of God, it must necessarily bring down destruction upon the world. Nay, God seems to contradict himself by having previously declared that the world must be destroyed, because its iniquity was desperate. But here it behaves us more deeply to consider his design; for it was the will of God that there should be some society of men to inhabit the earth. If, however, they were to be dealt with according to their deserts, there would be a necessity for a daily deluge. Wherefore, he declares, that in inflicting punishment upon the second world, he will so do it, as yet to preserve the external appearance of the earth, and not again to sweep away the creatures with which he has adorned it. Indeed, we ourselves may perceive such moderation to have been used, both in the public and special judgments of God, that the world yet stands in its completeness, and nature yet retains its course. Moreover, since God here declares what would be the character of men even to the end of the world, it is evident that the whole human race is under sentence of condemnation, on account of its depravity and wickedness. Nor does the sentence refer only to corrupt morals; but their iniquity is said to be an innate iniquity, from which nothing but evils can spring forth. I wonder, however, whence that false version of this passage has crept in, that the thought is prone to evil; ²⁸⁴ except, as is probable, that the place was thus corrupted, by those who dispute too philosophically concerning the corruption of human nature. It seemed to them hard, that man should be subjected, as a slave of the devil to sin. Therefore, by way of mitigation, they have said that he had a propensity to vices. But when the celestial Judge thunders from heaven, that his thoughts themselves are evil, what avails it to soften down that which, nevertheless, remains unalterable? Let men therefore acknowledge, that inasmuch as they are born of Adam, they are depraved creatures, and therefore can conceive only sinful thoughts, until they become the new workmanship of Christ, and are formed by his Spirit to a new life. And it is not to be doubted, that the Lord declares the very mind of man to be depraved, and altogether infected with sin; so that all the thoughts which proceed thence are evil. If such be the defect in the fountain itself, it follows, that all man’s affections are evil, and his works covered with the same pollution, since of necessity they must savor of their original. For God does not merely say that men sometimes think evil; but the language is unlimited, comprising the tree with its fruits. Nor is it any proof to the contrary, that carnal and profane men often excel in generosity of disposition, undertake designs apparently honorable, and put forth certain evidences of virtue. For since their mind is corrupted with contempt of God, with pride, self-love, ambitious hypocrisy, and fraud; it cannot be but that all their thoughts are contaminated with the same vices. Again, they cannot tend towards a right end: whence it happens that they are judged to be what they really are, crooked and perverse. For all things in such men, which release us under the color of virtue, are like wine spoiled by the odour of the cask. For, (as was before said,) the very affections of nature, which in themselves are laudable, are yet vitiated by original sin, and on account of their irregularity have degenerated from their proper nature; such are the mutual love of married persons, the love of parents towards their children, and the like. And the clause which is added, “from youth,” more fully declares that men are born evil; in order to show that, as soon as they are of an age to begin to form thoughts, they have radical corruption of mind. Philosophers, by transferring to habit, what God here ascribes to nature, betray their own ignorance. And to wonder; for we please and flatter ourselves to such an extent, that we do not perceive how fatal is the contagion of sin, and what depravity pervades all our senses. We must, therefore, acquiesce in the judgment of God, which pronounces man to be so enslaved by sin that he can bring forth nothing sound and sincere. Yet, at the same time, we must remember, that no blame is to be cast upon God for that which has its origin in the defection of the first man, whereby the order of the creation was subverted. And furthers it must be noted, that men are not exempted from guilt and condemnation, by the pretext of this bondage: because, although all rush to evil, yet they are not impelled by any extrinsic force, but by the direct inclination of their own hearts; and, lastly, they sin not otherwise than voluntarily.

Calvin: Gen 8:22 - While the earth remaineth

22.While the earth remaineth ²⁸⁵ By these words the world is again completely restored. For so great was the confusion and disorder which had overspread the earth, that there was a necessity for some renovation. On which account, Peter speaks of the old world as having perished in the deluge, (2Pe 3:6.) Moreover, the deluge had been an interruption of the order of nature. For the revolutions of the sun and moon had ceased: there was no distinction of winter and summer. Wherefore, the Lord here declares it to be his pleasure, that all things should recover their vigor, and be restored to their functions. The Jews erroneously divide their year into six parts; whereas Moses, by placing the summer in opposition to the winter, thus divides the whole year in a popular manner into two parts. And it is not to be doubted, that by cold and heat he designates the periods already referred to. Under the words, “seed-time,” and “harvest,” he marks those advantages which flow to men from the moderated temperature of the atmosphere. If it is objected that this equable temperament is not every year perceived; the answer is ready, that the order of the world is indeed disturbed by our vices, so that many of its movements are irregular: often the sun withholds its proper heat, — snow or hail follow in the place of dew, — the air is agitated by various tempests; but although the world is not so regulated as to produce perpetual uniformity of seasons, yet we perceive the order of nature so far to prevail, that winter and summer annually recur, that there is a constant succession of days and nights, and that the earth brings forth its fruits in summer and autumn. Moreover, by the expression, ‘all the days of the earth,’ he means, ‘as long as the earth shall last.’

Defender: Gen 8:10 - other seven days

The frequent references to "seven days" in the flood account, plus the fact that Noah left the ark 371 days (fifty-three weeks) after entering it, indicates they were following a calendar based on seven-day weeks. Confined in the ark, the crew could not use the moon or stars for navigation or chronology but could, of course, count days."

Defender: Gen 8:11 - olive leaf

The olive tree is extremely hardy and can grow and thrive on almost barren, rocky slopes. The fresh olive leaf plucked by the dove proved the land was beginning to produce a vegetal cover and so would soon be ready to support its human and animal residents again. Both seeds and cuttings from pre-Flood plants were abundant in the sediments of the Flood and could grow again as soon as adequate sunlight and dry land were available. Experiments have shown that seeds of a wide variety of plants will sprout even after many months of submergence in salt water. Actually, the waters of the earth changed only gradually and slightly in salinity during the Flood, certainly not so much as to prevent the survival and multiplication of all kinds of plants and marine animals after the Flood."

Defender: Gen 8:17 - multiply upon the earth

This is a repetition of the Edenic command to the created animal kinds (Gen 1:20, Gen 1:22). In order to do this, the animals must migrate from Ararat, each finding its proper ecological niche in the drastically changed and widely varied environments of the post-diluvian world. During the ice age following the Flood, land bridges existed across the Bering Strait from Siberia to Alaska and down the Malaysian Strait into New Guinea, facilitating such migrations. Also, Noah's descendants certainly knew how to build and use boats, and some of the animals may well have been transported in this way, as well as on rafts of vegetation transported out to sea during river floods."

Defender: Gen 8:19 - out of the ark

Here it is again asserted, as clearly as could be expressed, that all the present land animals in the earth have descended from those on the ark."

Defender: Gen 8:20 - offered burnt offerings

Noah thus sacrificed what amounted to one-seventh of his flocks and herds of domestic animals, a real act of thanksgiving and faith on his part. The world was far more forbidding than when they had entered the ark: rugged and desolate, cold and stormy, barren and silent. However, it had been purged and cleansed of its wicked and violent inhabitants, and God had preserved His remnant through the awful cataclysm, so Noah's sacrifice was a service of both great praise and earnest petition."

Defender: Gen 8:21 - not again curse

The promise of God, given in response to Noah's sacrificial prayer of thanksgiving and intercession, is tremendous in scope. He would never again "curse the ground" with a worldwide curse as He had done following Adam's sin. The Edenic curse is still in effect, of course, but there would be no other curse. Noah had, indeed, brought "comfort" to the world concerning "the ground which the Lord had cursed" (Gen 5:29).

Defender: Gen 8:21 - every living thing

Neither would God ever again bring a worldwide cataclysm to the earth as He had with the Flood."

Defender: Gen 8:22 - remaineth

This dual promise would be kept as long as the earth existed in its probationary state, with man still in his sinful condition, his "heart evil from his youth." Eventually, the earth would be renovated and the curse removed altogether (Rev 22:3)."

Defender: Gen 8:22 - shall not cease

The principle of uniformity is here established by God for the post-Flood world. Not only would the basic laws of nature still continue (these had, of course, operated even during the Flood) but also the regular operation of its natural processes (these had been greatly intensified during the Flood). The basic processes of earth are its rotation on its axis and its orbital revolution around the sun. These control all annual and diurnal processes which in turn control practically all biological and geological processes. Absolute uniformity of the day/night cycle and the seasonal cycles assures at least general uniformity of functioning (allowing for statistical variations) of other processes. Thus, the principle of uniformitarianism is valid absolutely for the laws of nature ever since the imposition of God's curse (except for special miracles) and is valid statistically for the processes of nature since the Flood."

TSK: Gen 8:9 - found // and she // pulled her

found : Deu 28:65; Eze 7:16; Mat 11:28; Joh 16:33

and she : Psa 116:7; Isa 60:8

pulled her : Heb. caused her to come

TSK: Gen 8:10 - stayed // seven

stayed : Psa 40:1; Isa 8:17, Isa 26:8; Rom 8:25

seven : Gen 8:12, Gen 7:4, Gen 7:10

TSK: Gen 8:11 - an olive

an olive : Neh 8:15; Zec 4:12-14; Rom 10:15

TSK: Gen 8:12 - And he // seven

And he : Psa 27:14, Psa 130:5, Psa 130:6; Isa 8:17, Isa 25:9, Isa 26:8, Isa 30:18; Hab 2:3; Jam 5:7, Jam 5:8

seven : Gen 8:10, Gen 2:2, Gen 2:3

TSK: Gen 8:13 - six

am 1657, bc 2347

six : Gen 7:11

TSK: Gen 8:14

Gen 7:11, Gen 7:13, Gen 7:14; From this, it appears, that Noah was in the ark a complete solar year, or 365 days; for he entered it on the 17th day of the 2nd month, in the 600th year of his life, and continued in it till the 27th day of the 2nd month, in the 601st year of his life, as we see above.

TSK: Gen 8:16

Gen 7:1, Gen 7:7, Gen 7:13; Jos 3:17, Jos 4:10, Jos 4:16-18; Psa 91:11, Psa 121:8; Dan 9:25, Dan 9:26; Zec 9:11; Act 16:27, Act 16:28, Act 16:37-39

TSK: Gen 8:17 - Bring // breed

Bring : Gen 7:14, Gen 7:15

breed : Gen 1:22, Gen 9:1, Gen 9:7; Psa 107:38, Psa 144:13, Psa 144:14; Jer 31:27, Jer 31:28

TSK: Gen 8:18

Psa 121:8

TSK: Gen 8:19 - kinds

kinds : Heb. families, Gen 8:19

TSK: Gen 8:20 - builded // clean beast // burnt

builded : Gen 4:4, Gen 12:7, Gen 12:8, Gen 13:4, Gen 22:9, Gen 26:25, Gen 33:20, Gen 35:1, Gen 35:7; Exo 20:24, Exo 20:25, Exo 24:4-8; Rom 12:1; Heb 13:10, Heb 13:15, Heb 13:16; 1Pe 2:5, 1Pe 2:9

clean beast : Gen 7:2; Lev. 11:1-47

burnt : Lev. 1:1-17

TSK: Gen 8:21 - smelled // sweet savour // curse // for // the imagination // neither // as I

smelled : Lev 1:9, Lev 1:13, Lev 1:17, Lev 26:31; Son 4:10, Son 4:11; Isa 65:6; Eze 20:41; Amo 5:21, Amo 5:22; 2Co 2:15; Eph 5:2; Phi 4:18

sweet savour : Heb. savour of rest

curse : Gen 3:17, Gen 4:12, Gen 5:29, Gen 6:17

for : or, though

the imagination : Gen 6:5; Job 14:4, Job 15:14-16; Psa 51:5, Psa 58:3; Pro 20:9; Ecc 7:20; Isa 47:12; Isa 47:15, Isa 48:8, Isa 53:6; Jer 8:6, Jer 17:9, Jer 18:12; Mat 15:19; Joh 3:6; Rom 1:21, Rom 3:23, Rom 8:7, Rom 8:8; Eph 2:1-3; Jam 1:14, Jam 1:15, Jam 4:1, Jam 4:2; 1Jo 5:19

neither : Gen 9:11-15; Isa 54:9, Isa 54:10

as I : 2Pe 3:6, 2Pe 3:7

TSK: Gen 8:22 - While the earth remaineth // seedtime // day

While the earth remaineth : Heb. as yet all the days of the earth, Isa 54:8

seedtime : Most of the European nations divide the year into four distinct parts, called quarters or seasons; but there are six divisions in the text, which obtained in Palestine among the Hebrews, and exist among the Arabs to the present day. According to this gracious promise, the heavenly bodies have preserved their courses, the seasons their successions, and the earth its increase for the use of man. Gen 45:6; Exo 34:21; Psa 74:16, Psa 74:17; Son 2:11, Son 2:12; Isa 54:9; Jer 5:24; Jam 5:7

day : Jer 31:35, Jer 33:20-26

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Gen 8:9 - The dove found no rest for the sole of her foot // He took her, and pulled her in

The dove found no rest for the sole of her foot because the tops of the hills which then appeared were either muddy and dirty, or unobserved by the dove, as not soaring so high; whence the doves are emphatically called the doves of the valleys, Eze 7:16 .

He took her, and pulled her in her former acquaintance with Noah, and her present necessity, making her more tractable.

Poole: Gen 8:11 - The dove came in to him in the evening // In her mouth was an olive leaf // Quest // Answ

The dove came in to him in the evening as the manner of doves is, partly for better accommodation, both for food and lodging, than yet she could meet with abroad; and partly from her love to her mate.

In her mouth was an olive leaf

Quest. Whence was this leaf, when trees had been so generally overthrown and rooted up by the deluge?

Answ

1. Many trees might be preserved by an advantageous situation, between the rocks or hills which broke the force of the waters.

2. It is probable that God, by his powerful providence, preserved the plants and trees for future ages; and therefore there is no mention of any of their roots or seeds preserved in the ark.

3. The olive-tree especially will not only stand, but live and flourish under the waters, as Pliny, 1. 13. c. 25, and 16. 20, and Theophrastus, 4. 8, observe. Add, that the word here rendered leaf signifies also a tender branch.

Poole: Gen 8:12

Finding convenient food and resting place upon the earth, and preferring her freedom before her mate: possibly she might lose the sight of the ark, and forget or mistake the way to it.

Poole: Gen 8:13

The words month and day are ofttimes, for brevity sake, omitted by the Hebrews, as being easily understood. Thus the first of the feast, Mat 26:17 , is the first day of the feast, Mar 14:12 .

Poole: Gen 8:14

Not only from water, as it was Gen 8:13 , but from mud and dirt also. So the flood continued ten days more than a year, by comparing this with Gen 7:11 .

Poole: Gen 8:16

As Noah expected the command of God for his going into the ark, Gen 7:1,2 , so for his coming forth of it.

Poole: Gen 8:17 - Quest // Answ

Quest How could these creatures which came out of the ark in Asia get thence to America, or to the islands remote from the continent?

Answ 1. As for America, it is thought by divers learned men, that it is either joined to this continent, or separated from it only by a narrow sea, which divers living creatures could easily swim over.

2. Many living creatures are, and always were, transported by men in their vessels, either for their supply, or profit, or diversion, or other ends, and thence might easily be propagated there.

3. The same God who made all these creatures, and caused them to come first to Adam, and afterwards to Noah, could afterwards both incline and empower them to go whither he pleased, without the advice of these vain men, who will believe nothing of God which themselves either do not see or cannot do.

Poole: Gen 8:20

This is the first altar we read of, but not the first which was built; for the sacrifices which were offered before, Gen 4:3,4 , presuppose an altar. Therefore it is no sufficient evidence that such things were not done because they are not said to be done in Scripture; which will be a useful consideration for the understanding of many passages in Scripture hereafter.

The first thing Noah doth, is to pay his debt of justice and gratitude to that God which had so miraculously preserved him, and restored him to his ancient and proper habitation. God expects to be served in the first place. What beasts were clean and what unclean, see Gen 7:2 Lev 11:2 , &c.

Poole: Gen 8:21 - The Lord smelled a sweet savour // and the Lord said in his heart // To speak to the heart // Will not again curse the ground // For the imagination of man’ s heart is evil // Neither will I again smite

The Lord smelled a sweet savour i.e. graciously accepted the person and faith and praise offering of Noah, and was as well pleased therewith as men use to be with a sweet smell;

and the Lord said in his heart i.e. determined within himself, and expressed so much to Noah. The Hebrew preposition el sometimes signifies in, as Gen 21:6 1Sa 27:1 . Others, said to his heart, i.e. spoke to the heart of Noah, who is mentioned, Gen 8:20 .

To speak to the heart in Scripture use, signifies to comfort.

Will not again curse the ground i.e. the whole earth, with this kind of curse, with another deluge. Otherwise God doth not hereby tie his hands, that he may not either destroy a particular land by a deluge, which hath been done since, or destroy the world by fire when he sees fit, as he hath declared he will do.

For the imagination of man’ s heart is evil The reason contained in these words is this: Since all men’ s hearts are naturally corrupt, and from that filthy spring wicked actions will be continually flowing forth into the world; and consequently, if I should be severe to punish men according to their sins, I should do nothing but send one deluge after another. Or these words may be joined with the former, and the sense may be this: I will not again destroy the earth with a deluge

for man’ s sake or for man’ s sin, or because of the imagination, & c., i.e. because his heart is corrupt, and his actions are agreeable to it, which was the cause of the last deluge. Or the particle chi may be rendered although, as it is frequently taken, as Exo 5:11 13:17 34:9 Jos 17:13 Psa 25:11 41:5 ; and so the sense is plain, I will not again destroy the earth, although the imagination, & c., i.e. although I have just cause to do so. Or, from his very childhood and infancy, as the Chaldee and Greek interpreters translate it.

Neither will I again smite i.e. kill or destroy, as the word smiting is taken, Exo 21:18 Num 14:12 35:16 Deu 28:22,27 Am 4:9 .

Poole: Gen 8:22 - While the earth remaineth // harvest // Day and night

While the earth remaineth viz. in this estate; for though it seems probable that the substance of the earth will abide for ever, after the dissolution of the world by fire; yet that will be in another manner, and for other purposes, and then there will be no need of

seed-time or

harvest & c.

Day and night This distinction in a manner ceased in the ark, the heavens being covered, and all its lights eclipsed by such thick and black clouds, as never were before nor since.

Haydock: Gen 8:9 - Whole earth

Whole earth, excepting the mountains; so that the dove presently returned. (Haydock)

Haydock: Gen 8:11 - Green leaves

Green leaves. The olive tree preserves its verdure and grows even at the bottom of the Red sea, and other seas in the East. (Pliny, Natural History xii. 25.) ---

Many other trees and seeds will live for a long time under the waters. (Calmet) ---

This tender branch of the olive seems to agree better with the spring than autumn; whence Tirinus infers, that the deluge began and ended in spring.

Haydock: Gen 8:13 - Year // Covering

Year of Noe's age, who, we may suppose, was born on the first day of the year. So that his 601st year corresponds with the 1657th of the world, B.C. 2343, on which day the deluge ended. Still Noe waited for God's order to leave the ark till the 27th of the ensuing month, when the earth was more perfectly dried. (Haydock) ---

Covering. Some think that the window was at the top, like a sky-light. (Calmet)

Haydock: Gen 8:17 - Increase

Increase. Hebrew, "let them increase." This is spoken of the brute creation, the blessing is given to men. (chap. ix.) ---

Neither Noe's family, nor any of the animals, had any young in the ark. (Calmet)

Haydock: Gen 8:20 - Holocausts

Holocausts, or whole burnt offerings. In which the whole victim was consumed by fire upon God's altar, and no part was reserved for the use of priest or people. (Challoner) ---

This is the first time we read of an altar, though Abel had surely made use of one. (Menochius) ---

Noe delays not to shew his gratitude to God, St. Ambrose. (Worthington)

Haydock: Gen 8:21 - Smelled // For the sake of

Smelled, &c. A figurative expression, denoting that God was pleased with the sacrifices which his servant offered, (Challoner) and in this sense it is expressed in the Chaldee, "God received his offering gratefully." God requires sacrifices of us, to testify his dominion, and not for any advantage he derives from them; but rather to bless us, if we perform our duty with fervour. ---

For the sake of, or on account of men's sins. They are so prone to evil, that, if I were to punish them as often as they deserve, new deluges might be sent every day. I take pity on their weakness. I will punish the most criminal, but not as I have done, by cursing the earth. These words of God, are by some addressed to Noe, by others to God the Son. Hebrew, "he said to his heart;" Onkelos, "he said in his word;" Septuagint, "he said with reflection." (Calmet) ---

Noe was beloved by God, and therefore may be called his heart. To speak to the heart, often means to comfort. (Haydock)

Haydock: Gen 8:22 - Seed-time

Seed-time, according to the Targum of Jonathan, is the equinox of September; harvest, that of March; winter and summer denote the solstice of December and of June. But the Hebrews probably divided the year into summer and winter; or perhaps they might also admit the season of spring, with the Egyptians and the ancient Greeks, who represented the seasons by the three hours, daughters of Jupiter. (Calmet)

Gill: Gen 8:9 - But the dove found no rest for the sole of her foot, and she returned unto him into the ark // for the waters were on the face of the whole earth // then he put forth his hand and took her, and pulled her in unto him into the ark

But the dove found no rest for the sole of her foot, and she returned unto him into the ark,.... It being a creature that feeds upon seeds it picks off from the ground, and loving cleanness, it could find no place where it could alight, and have food to live upon, and retain its cleanness; for though the tops of the mountains were clear of the waters, yet they might be muddy and filthy with what the waters had raised up in them, or left upon them; and therefore it returned to Noah again, and not only like the raven unto the ark, but into it:

for the waters were on the face of the whole earth: there was no place dry, and so neither food nor footing for this creature; and which was an emblem of a sensible sinner, who finds no rest in anything short of Christ; not in worldly enjoyments; nor in external duties, not in hearing, reading, praying, fasting, nor in external humiliation and tears; nor in the law, and in the works of it; nor in natural descent, nor in education principles, nor in a profession of religion, and subjection to ordinances; only in Christ, where it finds rest from the burden and guilt of sin, and the tyrannical power of it; from the bondage, curse, and condemnation of the law, and from a sense of divine wrath and fear of it; and though not from afflictions, yet it finds rest in Christ amidst them:

then he put forth his hand and took her, and pulled her in unto him into the ark: she hovered about it, and got near the window, which Noah opened and took her in; which may represent the gracious reception sensible souls meet with from Christ, who apply to him; he kindly embraces them, and they find room in his heart and affections, fulness of everything they want, and security from all danger.

Gill: Gen 8:10 - And he stayed yet other seven days // and again he sent forth the dove out of the ark

And he stayed yet other seven days,.... As he had stayed seven days between the sending out of the raven and the dove, so he stayed seven days more after he had sent out the dove, and it returned to him, waiting patiently for his deliverance, and the signs of it; though he could have been glad to have known its near approach, for which he made the experiments be did:

and again he sent forth the dove out of the ark; very probably the selfsame dove he had sent out before.

Gill: Gen 8:11 - And the dove came in to him in the evening // and, lo, in her mouth was an olive leaf plucked off // so Noah knew the waters were abated from off the earth

And the dove came in to him in the evening,.... It having been out all day delighting itself in a free air, and perching upon the trees, but yet not finding sufficient food, or a proper lodging, it returned to Noah at the evening for food and dwelling in the ark:

and, lo, in her mouth was an olive leaf plucked off: which might easily be done, and even an "olive branch", as the word sometimes signifies, and is by some ^p rendered; for it being now the summer season, young branches sprouted out, which being tender, were easily cropped: the Targum of Jonathan adds,"which it had took from the mount of Olives;''but there is no necessity to suppose it went so far from the ark, since Assyria, a country nearer, was a land of olive oil, like that of Judea; 2Ki 18:32 and besides, olives grew in Armenia itself, where the ark rested. Gogarene, in Armenia, is said by Strabo ^q to produce olive trees; though a modern author says ^r"I do not see where the dove which was sent out of the ark could find an olive branch, if the ark be supposed to have rested on Mount Ararat, or any of the mountains in Armenia; for this sort of trees is not found hereabout, where the species must be lost, and yet olives are known to be a kind of trees which never die:''but the above accounts show it to be otherwise in ancient times:

so Noah knew the waters were abated from off the earth: by this he perceived not only that they were gone off the mountains, but the lower grounds, at least the hills on which olive trees delight to grow; and yet that they were only abated, and not entirely gone off, since the dove returned to him: this dove sent out the second time, and returning, may be considered as an emblem of a Gospel minister, comparable to a dove, for the dove like gifts of the Spirit of God, by which he is qualified for his work, and for his simplicity, harmlessness, meekness, and humility; and the olive leaf in its mouth may be an emblem of the Gospel, which is from Christ, the good olive; is the Gospel of peace, which an olive branch is a symbol of, proclaiming and publishing peace and reconciliation by Christ; and as that is ever green, the Gospel always continues, and is the everlasting Gospel, and which was brought, and more fully and clearly dispensed in the evening of the world; and by it, it is known that the waters of divine wrath are assuaged, and the people of God may be assured they will never return to come upon them.

Gill: Gen 8:12 - And he stayed yet other seven days // and sent forth the dove // which returned not again unto him any more

And he stayed yet other seven days,.... After the dove had returned:

and sent forth the dove; the same dove again:

which returned not again unto him any more: the earth being dry, it found rest for the sole of its feet, sufficient food to eat, and a proper place for its habitation; and liking to be at liberty, and in the open air, chose not to return to the ark, even though its mate was there: of those birds sent out, the Heathen writers make mention: Abydenus says ^s, that Sisithrus, the same with Noah, sent out birds making an experiment to see whether the earth was emersed out of the water, which returned again to him; and after them he sent out others; and having done so three times, obtained what he wished for, since the birds returned with their wings full of clay or mud; and so Josephus ^t says, the dove which brought the olive leaf was all over with clay or mud: and Plutarch ^u makes particular mention of the dove, and says that, according to the mythologists, a dove was let out of the ark; and that her going out was to Deucalion, (the same with Noah) a sign of fair weather, and her return of foul: and the story that Lucian ^w tells of a golden dove upon the head of a statue in the temple of Hierapolis, supposed to be Deucalion's, seems plainly to refer to this dove of Noah; for the report, he says, was, that this golden dove flew away twice in a year, at the commemoration there made of the flood, by pouring out abundance of water into a chasm or cleft of the earth, then not very large; and which, it was told him, was formerly a very great one, and swallowed up all the flood that drowned the world.

Gill: Gen 8:13 - And it came to pass, in the six hundred and first year // the first day of the month // the waters were dried up from off the earth // and Noah removed the covering of the ark, and looked // and, behold, the face of the ground was dry

And it came to pass, in the six hundred and first year,.... Of Noah's life, and so the Septuagint adds, in the first month:

the first day of the month; so that it was the first day of the year, New Year's Day, and a joyful one it was to Noah and his family, when they saw dry ground; which they had not seen for above ten months: according to R. Joshua, this was the month Nisan, which was the first month with the Jews on sacred accounts; but according to R. Eliezer it was the month of Tisri, as Jarchi observes, which was their first month on civil accounts, and was their most ancient way of reckoning; and so the Targum of Jonathan explains it, adding, and Tisri; which answers to part of September, and part of October; and according to Bishop Usher ^x, this day was Friday, October 23, A. M. 1657:

the waters were dried up from off the earth: by the wind that continued to pass over it, and by the sun, which exhaled great quantities of it throughout the whole summer season; as it was from the end of the one hundred days, when the wind was first made, and the waters began to assuage to this time; as well as also by their soaking into the earth, and by returning to the cavities and receptacles in it:

and Noah removed the covering of the ark, and looked; not the roof of it, at least not the whole, only a board or two; though perhaps this was a covering made of skins, that was thrown over the ark, like that which was put over the tabernacle of Moses, and was made of skins, Exo 26:14 where the same word is used as here: the use of this might be to hang over the window and defend it from the rain; so that the uncovering of the ark was only putting by, or turning up this covering, that he might be able more clearly to see, out of the window, how things were:

and, behold, the face of the ground was dry; the ground or surface of the earth looked dry; but was not so dry and hard as to bear heavy bodies, or the foot to tread on it, being soft and tender, through the water so long upon it, and had left mud and slime, not yet sufficiently hardened by the wind and sun to walk upon.

Gill: Gen 8:14 - And in the second month, on the seven and twentieth day of the month // was the earth dried

And in the second month, on the seven and twentieth day of the month,.... This was the month Marchesvan, as the Targum of Jonathan, which answers to part of our October, and part of our November; though according to Bishop Usher ^y, this day was Friday the eighteenth of December, A. M. 1657; it was on the seventeenth of this month that Noah went into the ark, Gen 7:11 so that be was in it twelve months and ten days, according to a solar year; but if the reckoning is made according to Jewish months, six of which consisted of thirty days, and six of twenty nine only, then the twelve months made but three hundred and fifty four days, add to which eleven days to the twenty seventh, fully ended, it makes three hundred and sixty five days; so that he was in the ark just a full year, according to the course of the sun; but it seems very plain that the months here reckoned consisted of thirty days, since the one hundred and fifty, days when the waters abated are reckoned, from the seventeenth day of the second month, to the seventeenth day of the seventh month; which make exactly five months, and allow thirty days to a month: and at this time, when Noah had waited almost two months, after he had removed the covering of the ark:

was the earth dried; so that it was fit to walk upon, and was become commodious both for man and beast: a different word from that in the preceding verse is here used for "dry", this being a different kind, or, however, a greater degree of dryness than the other.

Gill: Gen 8:15 - And God spake unto Noah, saying

And God spake unto Noah, saying,.... Whether in a dream or vision, or by an articulate voice, appearing in an human form, or by an impulse on his mind, is not certain; however, the Lord spoke so to him, that he heard him and understood him: it was, no doubt, very rejoicing to him, since he had not heard his voice for a year or more, at least that we read of; and what he said to him was as follows.

Gill: Gen 8:16 - Go forth of the ark // thou and thy wife, and thy sons, and thy sons' wives, with thee

Go forth of the ark,.... Though the earth was dry and fit to be inhabited, yet be would not go out without orders, as he had to go in; which he waited for before he would, and now he has them:

thou and thy wife, and thy sons, and thy sons' wives, with thee: the Jewish writers ^z observe, that the manner of Noah and his family coming out of the ark is different from that of their going into it: when they went into it then went the men by themselves, and the women by themselves, and so continued apart in the ark, the use of the marriage bed being forbidden them, being a time of distress; but now when they came out they are coupled together, signifying that they were now free to cohabit together.

Gill: Gen 8:17 - Bring forth with thee every living thing that is with thee // of all flesh, both of fowl, and of cattle, and of every creeping thing that creepeth upon the earth // that they may breed abundantly in the earth, and be fruitful, and multiply upon the earth

Bring forth with thee every living thing that is with thee,.... There is a various reading of the word for "bring forth"; according to the margin, as Jarchi observes, the sense is, order them to come forth; and according to the Scripture, if they will not, oblige them to come:

of all flesh, both of fowl, and of cattle, and of every creeping thing that creepeth upon the earth; for of each of these there were some that went with him into the ark, and continued there:

that they may breed abundantly in the earth, and be fruitful, and multiply upon the earth, for which end they were preserved in the ark. Jarchi observes, it is said "on the earth", not in the ark, which shows he thinks that birds and beasts were not allowed to couple, and that they did not breed there. It is a question with some, how the creatures, which were only in Asia at their coming out of the ark, could spread themselves all over the earth; particularly how they could get into islands, and especially into America: to which it may be answered, that this might be done by many of them, by swimming over narrow seas, for some wild creatures will swim whole days and nights together, when they are forced to it; and by men's carrying others in vessels to distant and different parts, on one account or another, either for profit or pleasure; and especially, what is it the power and providence of God cannot do, who could not be at a loss for ways and means to replenish a world in all the parts of it he had made desolate, when it was his pleasure?(Most creationists think the earth entered an ice age after the flood. This would make the sea level lower than it is today. If the average sea level was lowered by only six hundred feet, all the major continents would be connected by land bridges. Animals could easily migrate to any continent. Ed.)

Gill: Gen 8:18 - And Noah went forth // and his sons, and his wife, and his sons' wives with him

And Noah went forth,.... Being obedient to the divine command, and no doubt with great pleasure in his countenance, and with a heart full of thankfulness for so great a deliverance:

and his sons, and his wife, and his sons' wives with him: in all eight persons, and no more were saved in the ark, as Peter observes, 1Pe 3:20 and the Arabic writers say ^a, Noah and his sons built a city near the place where they came out of the ark, and called it Themanin, giving this as a reason of the name, we are eight, that is, who have escaped; so Berosus says ^b, that the earth being dried of the waters, there were then only eight men in Armenia, from whence all mankind sprung.

Gill: Gen 8:19 - Every beast, every creeping thing, and every fowl, and whatsoever creepeth upon the earth // after their kind // went forth out of the ark

Every beast, every creeping thing, and every fowl, and whatsoever creepeth upon the earth,.... All went out, not one was left, and they went out

after their kind; not in a confused disorderly manner, mixing with one another; but as they went in by pairs, male and female of every sort, so they came forth in like manner, or, "according to their families" ^c; by which it seems as if the creatures did breed in the ark, and had their families of young ones; and which is the sense of some in Aben Ezra, and he himself thinks it not foreign, though he interprets it as we do, and as the Greek version does, "after their kind": thus they

went forth out of the ark; everyone with his mate, in order to procreate and multiply upon the earth.

Gill: Gen 8:20 - And Noah builded an altar unto the Lord // and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar

And Noah builded an altar unto the Lord,.... Not an house for himself and his family, but an altar for God; his first and greatest concern being for the glory of God, and not for the temporal good of himself and his: this altar was erected, and devoted to the service of God; it was built according to his will, and by his direction: Noah's view was to renew the worship of God, preserve and propagate it by his example; and this was done by way of thanksgiving to God for his wonderful preservation of him, and was also propitiatory and typical of Christ: the Jewish writers ^d say, this was the altar on which Adam sacrificed, when expelled the garden of Eden, and on which Cain and Abel offered; and being demolished by the flood, was rebuilt by Noah, which is not at all probable; it is much more likely what Aben Ezra says, that it was built on one of the mountains of Ararat, and that as Noah took the first opportunity, so he built it in the first place he came to, or at least not far from the place where he came out of the ark:

and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar; the clean beasts were the bullock, the sheep, and goat, and the clean fowl, the turtle and young pigeon, one of each sort at least was taken. The Targum of Jonathan says, he offered four upon the altar: these were typical of Christ; the bullock or heifer might denote his strength, the sheep or lamb his patience and harmlessness, the turtle or dove his meekness; and being burnt offerings, may signify the painful and dolorous sufferings of Christ, when the wrath of God was poured on him like fire.

Gill: Gen 8:21 - And the Lord smelled a sweet savour // and the Lord said in his heart // I will not again curse the ground for man's sake // for the imagination of man's heart is evil from his youth // neither will I again smite any more everything living, as I have done

And the Lord smelled a sweet savour,.... Or a "savour of rest" ^e; he was delighted and well pleased with his sacrifice, which was offered up in the faith of the sacrifice of Christ; the apostle says, "is for a sweetsmelling savour", Eph 5:2 referring to this passage; that being a satisfaction to the justice of God, an appeasing of his wrath, and a propitiation for the sins of men:

and the Lord said in his heart; within himself; it was awhile a secret there, but Noah being a prophet, as Aben Ezra observes, he revealed it to him, or "to his heart" ^f, that is, to the heart of Noah, as some interpret it, he spoke comfortably to him, as follows, when the Jewish writers ^g say he stretched out his right hand and swore, agreeably to Isa 54:9.

I will not again curse the ground for man's sake, or drown it for the sin of man, as he had cursed it for the sin of Adam, and which continued till this time; but now was taken off, and it became more fruitful, and very probably by means of the waters which had been so long upon it, and had left a fructifying virtue in it, as the waters of the Nile do in Egypt. Some interpret the phrase, "for man's sake", for the man Christ's sake, for the sake of his sacrifice, of which Noah's was a type, and the sense be, that God would no more curse the earth; for by his sacrifice the curse of the law is removed, with respect to his people; they are redeemed from it, and shall inherit that new earth, of which this earth, renewed after the flood, was a type, in which there will be no more curse, Rev 21:1 which sense, though evangelical, cannot be admitted, because of the reason following, unless the first word be rendered "though", as it may:

for the imagination of man's heart is evil from his youth; his nature is depraved, his heart is corrupt, the thoughts of it evil, yea, the imagination of it, and of them, is sinful, and that originally, even from his birth; from the time he is shook out of his mother's womb, as Jarchi interprets the phrase: man is conceived in sin, and shapen in iniquity, and is a transgressor from the womb, and so a child of wrath, and deserving of the curse of the law upon himself, and all that belong to him; and yet this is given as a reason why God will not any more curse the ground for his sake: that which was a reason for destroying the earth, is now one against it, see Gen 6:5 which may be reconciled thus, God for this reason destroyed the earth once, for an example, and to display his justice; but such is his clemency and mercy, that he will do it no more to the end of the world; considering that man has brought himself into such a condition, that he cannot but sin, it is natural to him from his birth; his nature is tainted with it, his heart is full of it, and all his thoughts and imaginations are wicked and sinful, from whence continually flow a train of actual sins and transgressions; so that if God was to curse and drown the world as often as man sins, he must be continually doing it; for the words may be rendered, "though the imagination of man's heart is evil", &c. ^h; yet I will not do it; and so they are expressive of the super abounding grace of God over abounding sin:

neither will I again smite any more everything living, as I have done; this hinders not but that there might be, as has been since, partial calamities, or particular judgments on individual persons, towns, and cities, as those of Sodom and Gomorrah, or partial inundations, but not a general deluge, or an universal destruction of the world and creatures in it, at least not by water, as has been, but by fire, as will be; for that the earth will have an end, at least as to its present nature, form, and use, may be concluded from the following words.

Gill: Gen 8:22 - While the earth remaineth // seedtime and harvest, and cold and heat, and summer and winter, and day and night, shall not cease

While the earth remaineth,.... Which as to its substance may remain for ever, Ecc 1:4 yet as to its form and quality will be changed; that and all in it will be burnt up; there will be an end of all things in it, for so the words are in the original, "as yet all the days of the earth", or "while all the days of the earth" are ⁱ; which shows that there is a time fixed for its continuance, and that this time is but short, being measured by days: but however, as long as it does continue:

seedtime and harvest, and cold and heat, and summer and winter, and day and night, shall not cease; as they had done, or seemed to do during the flood; for the year past there had been no seedtime nor harvest, and it must have been for the most part damp and cold, through the rains, and the abundance of water on earth, that the difference of seasons was not very discernible; as neither of days and nights at some times, especially when the clouds were so black and thick over the heavens, that neither sun, moon, or stars could be seen; and such floods of water continually pouring down, that it must be difficult to know when it was day, and when night; but for the future it is promised, that these should not cease as long as the world stands: "seedtime and harvest"; the time of sowing seed in the earth, and the time of gathering in the fruits of it when ripe, so necessary for the sustenance of man and beast: once in seven years, and once in fifty years indeed, these ceased in the land of Judea, while the people of Israel resided there; but then this was not general all the world over, in other places there were seedtime and harvest: "and cold and heat, and summer and winter"; in some places indeed there is but little cold, in others but little heat, and the difference of summer and winter is not so discernible in some places as in others, yet there is of all these in the world in general. According to Jarchi, "cold" signifies a more severe season than "winter", or the severer part of the winter; and "heat" a hotter season than the summer, or the hotter part of it. The Jews observe, that the seasons of the year are divided into six parts, and two months are to be allowed to each part; which Lyra, from them, and chiefly from Jarchi, thus gives,"to seedtime the last half of September, all October, and half November; to cold, the other half of November, all December, and half January; to winter, half January, all February, and half March: to harvest, half March, all April, and half May; to summer, half May, all June, and half July; to heat, half July, all August, and the first half of September.''But these accounts refer to the land of Judea only: it is enough for the fulfilment of the promise, that they are more or less, at one time of the year or another, in all parts of the world, and so will be until the world shall be no more; and may, in a mystic sense, denote the continuance of the church of God in the world, as long as it endures, and its various vicissitudes and revolutions; sometimes it is a time of sowing the precious seed of the Word; and sometimes it is an harvest, is an ingathering of souls into it; sometimes it is a winter season with it, and all things seem withered and dead; and at other times it is summer, and all things look smiling and cheerful; sometimes it is in a state of coldness and indifference, and at other times exposed to the heat of persecution, and more warm and zealous usually then; sometimes it is night with it, and sometimes day, and so it is like to be, until that state takes place described in Rev 7:16.