Kejadian 6:13

6:13 So God said ¹  to Noah, “I have decided that all living creatures must die, ²  for the earth is filled with violence because of them. Now I am about to destroy ³  them and the earth.

Kejadian 6:17

6:17 I am about to bring ⁴  floodwaters ⁵  on the earth to destroy ⁶  from under the sky all the living creatures that have the breath of life in them. ⁷  Everything that is on the earth will die,

Kejadian 7:11

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 ⁸  burst open and the floodgates of the heavens ⁹  were opened.

Kejadian 7:23

7:23 So the Lord ¹⁰  destroyed ¹¹  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. ¹²  They were wiped off the earth. Only Noah and those who were with him in the ark survived. ¹³ 

Mazmur 104:7-9

104:7 Your shout made the waters retreat;

at the sound of your thunderous voice they hurried off –

104:8 as the mountains rose up,

and the valleys went down –

to the place you appointed for them. ¹⁴ 

104:9 You set up a boundary for them that they could not cross,

so that they would not cover the earth again. ¹⁵ 

Amos 5:8

5:8 (But there is one who made the constellations Pleiades and Orion;

he can turn the darkness into morning

and daylight ¹⁶  into night.

He summons the water of the seas

and pours it out on the earth’s surface.

The Lord is his name!

[6:13]  ¹ 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]  ² 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]  ³ 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]  ⁴ 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]  ⁵ tn Heb “the flood, water.”

[6:17]  ⁶ 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]  ⁷ 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.

[7:11]  ⁸ 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]  ⁹ sn On the prescientific view of the sky reflected here, see L. I. J. Stadelmann, The Hebrew Conception of the World (AnBib), 46.

[7:23]  ¹⁰ tn Heb “and he”; the referent (the Lord) has been specified in the translation for clarity.

[7:23]  ¹¹ tn Heb “wiped away” (cf. NRSV “blotted out”).

[7:23]  ¹² tn Heb “from man to animal to creeping thing and to the bird of the sky.”

[7:23]  ¹³ 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.

[104:8]  ¹⁴ tn Heb “from your shout they fled, from the sound of your thunder they hurried off.”

[104:8]  sn Verses 7-8 poetically depict Gen 1:9-10.

[104:9]  ¹⁵ tn Heb “a boundary you set up, they will not cross, they will not return to cover the earth.”

[5:8]  ¹⁶ tn Heb “darkens the day into night.”