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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Chapter Outline
God remembers Noah, and dries up the (1–3)
waters. The ark rests on Ararat, Noah sends (4–12)
forth a raven and a dove. Noah being commanded, goes out of (13–19)
the ark. Noah offers sacrifice, God promises to (20–22)
curse the earth no more.

In the close of the foregoing chapter we left the world in ruins and the church in straits; but in this chapter we have the repair of the one and the enlargement of the other. Now the scene alters, and another face of things begins to be presented to us, and the brighter side of that cloud which there appeared so black and dark; for, though God contend long, he will not contend for ever, nor be always wrath. We have here, I. The earth made anew, by the recess of the waters, and the appearing of the dry land, now a second time, and both gradual. 1. The increase of the waters is stayed, ver. 1, 2. 2. They begin sensibly to abate, ver. 3. 3. After sixteen days' ebbing, the ark rests, ver. 4. 4. After sixty days' ebbing, the tops of the mountains appeared above water, ver. 5. 5. After forty days' ebbing, and twenty days before the mountains appeared, Noah began to send out his spies, a raven and a dove, to gain intelligence, ver. 6-12. 6. Two months after the appearing of the tops of the mountains, the waters had gone, and the face of the earth was dry (ver. 13), though not dried so as to be fit for man till almost two months after, ver. 14. II. Man placed anew upon the earth, in which, 1. Noah's discharge and departure out of the ark, ver. 15-19. 2. His sacrifice of praise, which he offered to God upon his enlargement, ver. 20. 3. God's acceptance of his sacrifice, and the promise he made thereupon not to drown the world again, ver. 21, 22. And thus, at length, mercy rejoices against judgment.
Adam Clarke: Commentary on the Bible - 1831
At the end of one hundred and fifty days the waters begin to subside, Gen 8:1-3. The ark rests on Mount Ararat, Gen 8:4. On the first of the tenth month the tops of the hills appear, Gen 8:5. The window opened and the raven sent out, Gen 8:6, Gen 8:7. The dove sent forth, and returns, Gen 8:8, Gen 8:9. The dove sent forth a second time, and returns with an olive leaf, Gen 8:10, Gen 8:11. The dove sent out the third time, and returns no more, Gen 8:12. On the twentieth day of the second month the earth is completely dried, Gen 8:13, Gen 8:14. God orders Noah, his family, and all the creatures to come out of the ark, Gen 8:15-19. Noah builds an altar, and offers sacrifices to the Lord, Gen 8:20. They are accepted; and God promises that the earth shall not be cursed thus any more, notwithstanding the iniquity of man, Gen 8:21, Gen 8:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Gen 8:1, God remembers Noah, and assuages the waters; Gen 8:4, The ark rests on Ararat; Gen 8:6, Noah sends forth a raven and then a dove; Gen 8:13, Noah, being commanded, goes forth from the ark; Gen 8:20, He builds an altar, and offers sacrifice, which God accepts, and promises to curse the earth no more.
John Gill
INTRODUCTION TO GENESIS 8
This chapter gives an account of the going off of the waters from the earth, and of the entire deliverance of Noah, and those with him in the ark, from the flood, when all the rest were destroyed: after an one hundred and fifty days a wind is sent over the earth, the fountains of the deep and the windows of heaven are stopped, the waters go off gradually, and the ark rests on Mount Ararat, Gen 8:1 two months and thirteen days after that the tops of the mountains were seen, Gen 8:5 and forty days after the appearance of them, Noah sent forth first a raven, and then a dove, and that a second time, to know more of the abatement of the waters, Gen 8:6. When Noah had been in the ark ten months and thirteen days, he uncovered it, and the earth was dry, yet not so dry as to be fit for him to go out upon, until near two months after, Gen 8:13 when he had an order from God to go out of the ark, with all that were with him, which was accordingly obeyed, Gen 8:15 upon which he offered sacrifice by way of thankfulness for his great deliverance, which was accepted by the Lord; who promised him not to curse the earth any more, nor to drown it, but that it should remain, and as long as it did there would be the constant revolutions of the seasons of the year, and of day and night, Gen 8:20.
8:18:1: Եւ յիշեաց Աստուած զՆոյ եւ զամենայն գազանս, եւ զամենայն անասունս, եւ զամենայն թռչունս որ էին ընդ նմա ՚ի տապանի անդ. եւ ած Աստուած հողմ ՚ի վերայ երկրի, եւ դադարեաց ջուրն։
1 Աստուած յիշեց Նոյին, նրա հետ տապանում գտնուող բոլոր գազաններին, բոլոր անասուններին ու բոլոր թռչուններին: Աստուած հողմ բարձրացրեց երկրի վրայ, եւ անձրեւը դադարեց:
8 Եւ Աստուած յիշեց Նոյը ու անոր հետ տապանին մէջ եղած բոլոր գազանները ու բոլոր անասունները։ Աստուած երկրի վրայ հով մը բերաւ ու ջուրերը նուազեցան։
Եւ յիշեաց Աստուած զՆոյ եւ զամենայն գազանս եւ զամենայն անասունս [119]եւ զամենայն թռչունս`` որ էին ընդ նմա ի տապանի անդ. եւ ած Աստուած հողմ ի վերայ երկրի, եւ դադարեաց ջուրն:

8:1: Եւ յիշեաց Աստուած զՆոյ եւ զամենայն գազանս, եւ զամենայն անասունս, եւ զամենայն թռչունս որ էին ընդ նմա ՚ի տապանի անդ. եւ ած Աստուած հողմ ՚ի վերայ երկրի, եւ դադարեաց ջուրն։
1 Աստուած յիշեց Նոյին, նրա հետ տապանում գտնուող բոլոր գազաններին, բոլոր անասուններին ու բոլոր թռչուններին: Աստուած հողմ բարձրացրեց երկրի վրայ, եւ անձրեւը դադարեց:
8 Եւ Աստուած յիշեց Նոյը ու անոր հետ տապանին մէջ եղած բոլոր գազանները ու բոլոր անասունները։ Աստուած երկրի վրայ հով մը բերաւ ու ջուրերը նուազեցան։
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8:11: И вспомнил Бог о Ное, и о всех зверях, и о всех скотах, (и о всех птицах, и о всех гадах пресмыкающихся,) бывших с ним в ковчеге; и навел Бог ветер на землю, и воды остановились.
8:1 καὶ και and; even ἐμνήσθη μναομαι remember; mindful ὁ ο the θεὸς θεος God τοῦ ο the Νωε νωε Nōe; Noe καὶ και and; even πάντων πας all; every τῶν ο the θηρίων θηριον beast καὶ και and; even πάντων πας all; every τῶν ο the κτηνῶν κτηνος livestock; animal καὶ και and; even πάντων πας all; every τῶν ο the πετεινῶν πετεινον bird καὶ και and; even πάντων πας all; every τῶν ο the ἑρπετῶν ερπετον reptile ὅσα οσος as much as; as many as ἦν ειμι be μετ᾿ μετα with; amid αὐτοῦ αυτος he; him ἐν εν in τῇ ο the κιβωτῷ κιβωτος ark καὶ και and; even ἐπήγαγεν επαγω instigate; bring on ὁ ο the θεὸς θεος God πνεῦμα πνευμα spirit; wind ἐπὶ επι in; on τὴν ο the γῆν γη earth; land καὶ και and; even ἐκόπασεν κοπαζω exhausted; abate τὸ ο the ὕδωρ υδωρ water
8:1 וַ wa וְ and יִּזְכֹּ֤ר yyizkˈōr זכר remember אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) אֶת־ ʔeṯ- אֵת [object marker] נֹ֔חַ nˈōₐḥ נֹחַ Noah וְ wᵊ וְ and אֵ֤ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַֽ hˈa הַ the חַיָּה֙ ḥayyˌā חַיָּה wild animal וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the בְּהֵמָ֔ה bbᵊhēmˈā בְּהֵמָה cattle אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אִתֹּ֖ו ʔittˌô אֵת together with בַּ ba בְּ in † הַ the תֵּבָ֑ה ttēvˈā תֵּבָה ark וַ wa וְ and יַּעֲבֵ֨ר yyaʕᵃvˌēr עבר pass אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s) ר֨וּחַ֙ rˈûₐḥ רוּחַ wind עַל־ ʕal- עַל upon הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וַ wa וְ and יָּשֹׁ֖כּוּ yyāšˌōkkû שׁכך go down הַ ha הַ the מָּֽיִם׃ mmˈāyim מַיִם water
8:1. recordatus autem Deus Noe cunctarumque animantium et omnium iumentorum quae erant cum eo in arca adduxit spiritum super terram et inminutae sunt aquaeAnd God remembered Noe, and all the living creatures, and all the cattle which were with him in the ark, and brought a wind upon the earth, and the waters were abated.
1. And God remembered Noah, and every living thing, and all the cattle that were with him in the ark: and God made a wind to pass over the earth, and the waters assuaged;
8:1. Then God remembered Noah, and all living things, and all the cattle, which were with him in the ark, and he brought a wind across the earth, and the waters were diminished.
8:1. And God remembered Noah, and every living thing, and all the cattle that [was] with him in the ark: and God made a wind to pass over the earth, and the waters asswaged;
And God remembered Noah, and every living thing, and all the cattle that [was] with him in the ark: and God made a wind to pass over the earth, and the waters asswaged:

1: И вспомнил Бог о Ное, и о всех зверях, и о всех скотах, (и о всех птицах, и о всех гадах пресмыкающихся,) бывших с ним в ковчеге; и навел Бог ветер на землю, и воды остановились.
8:1
καὶ και and; even
ἐμνήσθη μναομαι remember; mindful
ο the
θεὸς θεος God
τοῦ ο the
Νωε νωε Nōe; Noe
καὶ και and; even
πάντων πας all; every
τῶν ο the
θηρίων θηριον beast
καὶ και and; even
πάντων πας all; every
τῶν ο the
κτηνῶν κτηνος livestock; animal
καὶ και and; even
πάντων πας all; every
τῶν ο the
πετεινῶν πετεινον bird
καὶ και and; even
πάντων πας all; every
τῶν ο the
ἑρπετῶν ερπετον reptile
ὅσα οσος as much as; as many as
ἦν ειμι be
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
ἐν εν in
τῇ ο the
κιβωτῷ κιβωτος ark
καὶ και and; even
ἐπήγαγεν επαγω instigate; bring on
ο the
θεὸς θεος God
πνεῦμα πνευμα spirit; wind
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
καὶ και and; even
ἐκόπασεν κοπαζω exhausted; abate
τὸ ο the
ὕδωρ υδωρ water
8:1
וַ wa וְ and
יִּזְכֹּ֤ר yyizkˈōr זכר remember
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
אֶת־ ʔeṯ- אֵת [object marker]
נֹ֔חַ nˈōₐḥ נֹחַ Noah
וְ wᵊ וְ and
אֵ֤ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הַֽ hˈa הַ the
חַיָּה֙ ḥayyˌā חַיָּה wild animal
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
בְּהֵמָ֔ה bbᵊhēmˈā בְּהֵמָה cattle
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אִתֹּ֖ו ʔittˌô אֵת together with
בַּ ba בְּ in
הַ the
תֵּבָ֑ה ttēvˈā תֵּבָה ark
וַ wa וְ and
יַּעֲבֵ֨ר yyaʕᵃvˌēr עבר pass
אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s)
ר֨וּחַ֙ rˈûₐḥ רוּחַ wind
עַל־ ʕal- עַל upon
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וַ wa וְ and
יָּשֹׁ֖כּוּ yyāšˌōkkû שׁכך go down
הַ ha הַ the
מָּֽיִם׃ mmˈāyim מַיִם water
8:1. recordatus autem Deus Noe cunctarumque animantium et omnium iumentorum quae erant cum eo in arca adduxit spiritum super terram et inminutae sunt aquae
And God remembered Noe, and all the living creatures, and all the cattle which were with him in the ark, and brought a wind upon the earth, and the waters were abated.
8:1. Then God remembered Noah, and all living things, and all the cattle, which were with him in the ark, and he brought a wind across the earth, and the waters were diminished.
8:1. And God remembered Noah, and every living thing, and all the cattle that [was] with him in the ark: and God made a wind to pass over the earth, and the waters asswaged;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: «И вспомнил Бог о Ное…» «Будем, возлюбленные, понимать эти слова богоприлично, а не в том грубом смысле, в каком свойственно понимать их немощной нашей природе», — говорит относительно них святой Иоанн Златоуст: «что значит помянул? Умилосердился, то есть, Бог над праведником, жившим в ковчеге, сжалился над ним, когда он был в столь тесном и трудном положении, и не знал, чем окончатся его бедствия». Самое же «воспоминание» Богом Своих рабов, на языке Священного Писания, означает исполнение обетований и раздаяние им наград (Быт 19:29; Исх 2:24; 32:13; Пс 131:1).

«и навел Бог ветер на землю…» Сильный ветер, разгонявший дождевые тучи, был в руках божественного всемогущества посредствующей или естественной причиной прекращения потопа. В данном случае, как и в других ему подобных (Исх 10:13–19; 14:21), Бог употребляет естественные явления и законы, Им установленные в качестве орудий Своей воли.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1-19: The Earth Becomes Dry.B. C. 2349.
1 And God remembered Noah, and every living thing, and all the cattle that was with him in the ark: and God made a wind to pass over the earth, and the waters assuaged; 2 The fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained; 3 And the waters returned from off the earth continually: and after the end of the hundred and fifty days the waters were abated.
Here is, I. An act of God's grace: God remembered Noah and every living thing. This is an expression after the manner of men; for not any of his creatures (Luke xii. 6), much less any of his people, are forgotten of God, Isa. xlix. 15, 16. But, 1. The whole race of mankind, except Noah and his family, was now extinguished, and driven into the land of forgetfulness, to be remembered no more; so that God's remembering Noah was the return of his mercy to mankind, of whom he would not make a full end. It is a strange expression, Ezek. v. 13, When I have accomplished my fury in them, I will be comforted. The demands of divine justice had been answered by the ruin of those sinners; he had eased him of his adversaries (Isa. i. 24), and now his spirit was quieted (Zech. vi. 8), and he remembered Noah and every living thing. He remembered mercy in wrath (Hab. iii. 2), remembered the days of old (Isa. lxiii. 11), remembered the holy seed, and then remembered Noah. 2. Noah himself, though one that had found grace in the eyes of the Lord, yet seemed to be forgotten in the ark, and perhaps began to think himself so; for we do not find that God had told him how long he should be confined and when he should be released. Very good men have sometimes been ready to conclude themselves forgotten of God, especially when their afflictions have been unusually grievous and long. Perhaps Noah, though a great believer, yet when he found the flood continuing so long after it might reasonably be presumed to have done its work, was tempted to fear lest he that shut him in would keep him in, and began to expostulate. How long wilt thou forget me? But at length God returned in mercy to him, and this is expressed by remembering him. Note, Those that remember God shall certainly be remembered by him, how desolate and disconsolate soever their condition may be. He will appoint them a set time and remember them, Job xiv. 13. 3. With Noah, God remembered every living thing; for, though his delight is especially in the sons of men, yet he rejoices in all his works, and hates nothing that he has made. He takes special care, not only of his people's persons, but of their possessions--of them and all that belongs to them. He considered the cattle of Nineveh, Jon. iv. 11.
II. An act of God's power over wind and water, both of which are at his beck, though neither of them is under man's control. Observe,
1. He commanded the wind, and said to that, Go, and it went, in order to the carrying off of the flood: God made a wind to pass over the earth. See here, (1.) What was God's remembrance of Noah: it was his relieving him. Note, Those whom God remembers he remembers effectually, for good; he remembers us to save us, that we may remember him to serve him. (2.) What a sovereign dominion God has over the winds. He has them in his fist (Prov. xxx. 4) and brings them out of his treasuries, Ps. cxxxv. 7. He sends them when, and whither, and for what purposes, he pleases. Even stormy winds fulfil his word, Ps. cxlviii. 8. It should seem, while the waters increased, there was no wind; for that would have added to the toss of the ark; but now God sent a wind, when it would not be so troublesome. Probably, it was a north wind, for that drives away rain. However, it was a drying wind, such a wind as God sent to divide the Red Sea before Israel, Exod. xiv. 21.
2. He remanded the waters, and said to them, Come, and they came. (1.) He took away the cause. He sealed up the springs of those waters, the fountains of the great deep, and the windows of heaven. Note, [1.] As God has a key to open, so he has a key to shut up again, and to stay the progress of judgments by stopping the causes of them: and the same hand that brings the desolation must bring the deliverance; to that hand therefore our eye must ever be. He that wounds is alone able to heal. See Job xii. 14, 15. [2.] When afflictions have done the work for which they are sent, whether killing work or curing work, they shall be removed. God's word shall not return void, Isa. lv. 10, 11. (2.) Then the effect ceased; not all at once, but by degrees: The waters abated (v. 1), returned from off the earth continually, Heb. they were going and returning (v. 3), which denotes a gradual departure. The heat of the sun exhaled much, and perhaps the subterraneous caverns soaked in more. Note, As the earth was not drowned in a day, so it was not dried in a day. In the creation, it was but one day's work to clear the earth from the waters that covered it, and to make it dry land; nay, it was but half a day's work, ch. i. 9, 10. But, the work of creation being finished, this work of providence was effected by the concurring influence of second causes, yet thus enforced by the almighty power of God. God usually works deliverance for his people gradually, that the day of small things may not be despised, nor the day of great things despaired of, Zech. iv. 10. See Prov. iv. 18.
Adam Clarke: Commentary on the Bible - 1831
8:1: And God made a wind to pass over the earth - Such a wind as produced a strong and sudden evaporation. The effects of these winds, which are frequent in the east, are truly astonishing. A friend of mine, who had been bathing in the Tigris, not far from the ancient city of Ctesiphon, and within five days' journey of Bagdad, having on a pair of Turkish drawers, one of these hot winds, called by the natives samiel, passing rapidly across the river just as he had got out of the water, so effectually dried him in a moment, that not one particle of moisture was left either on his body or in his bathing dress! With such an electrified wind as this, how soon could God dry the whole of the earth's surface! An operation something similar to the conversion of water into its two constituent airs, oxygen and hydrogen, by means of the galvanic fluid, as these airs themselves may be reconverted into water by means of the electric spark. See the note Gen 7:11. And probably this was the agent that restored to the atmosphere the quantity of water which it had contributed to this vast inundation. The other portion of waters, which had proceeded from the breaking up of the fountains of the great deep, would of course subside more slowly, as openings were made for them to run off from the higher lands, and form seas. By the first cause, the hot wind, the waters were assuaged, and the atmosphere having its due proportion of vapours restored, the quantity below must be greatly lessened. By the second, the earth was gradually dried, the waters, as they found passage, lessening by degrees till the seas and gulfs were formed, and the earth completely drained. This appears to be what is intended in the third and fifth verses by the waters decreasing continually, or, according to the margin, they were in going and decreasing, Gen 8:5.
Albert Barnes: Notes on the Bible - 1834
8:1: - The Land Was Dried
1. שׁכך shā kak "stoop, assuage."
3. חסר chā sar "want, fail, be abated."
4. אררט 'ă rā rā ṭ, "Ararat," a land forming part of Armenia. It is mentioned in Kg2 19:37, and Isa 37:38, as the retreat of Adrammelek and Sharezer after the murder of their father; and in Jer 51:27 as a kingdom.
8. קלל qā lal, "be light, lightened, lightly esteemed, swift."
10. חוּל chû l, "twist, turn, dance, writhe, tremble, be strong, wait." יהל yā chal "remain, wait, hope."
13. חרב chā reb, "be drained, desolated, amazed."

8:1-3
The waters commence their retreat. "And God remembered Noah." He is said to remember him when he takes any step to deliver him from the waters. The several steps to this end are enumerated.
A wind. - This would promote evaporation, and otherwise aid the retreat of the waters. "The fountains of the deep and the windows of the skies were shut." The incessant and violent showers had continued for six weeks. It is probable the weather remained turbid and moist for some time longer. In the sixth month, however, the rain probably ceased altogether. Some time before this, the depressing of the ground had reached its lowest point, and the upheaving had set in. This is the main cause of the reflux of the waters. All this is described, as we perceive, according to appearance. It is probable that the former configuration of the surface was not exactly restored. At all events it is not necessary, as the ark may have drifted a considerable space in a hundred and fifty days. Some of the old ground on which primeval man had trodden may have become a permanent water bed, and a like amount of new land may have risen to the light in another place. Hence, it is vain to seek for a spot retaining the precise conditions of the primitive Eden. The Euphrates and Tigris may substantially remain, but the Pishon and Gihon may have considerably changed. The Black Sea, the Caspian, the lakes Van and Urumiah may cover portions of the Adamic land. At the end of the hundred and fifty days the pRev_alence of the waters begins to turn into a positive retreat.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:1: God remembered: Gen 19:29, Gen 30:22; Exo 2:24; Sa1 1:19; Neh 13:14, Neh 13:22, Neh 13:29, Neh 13:31; Job 14:13; Psa 106:4, Psa 132:1, Psa 136:23, Psa 137:7; Amo 8:7; Hab 3:2; Rev 16:19, Rev 18:5
the cattle: Num 22:32; Psa 36:6; Jon 4:11; Rom 8:20-22
a wind: Exo 14:21; Psa 104:7-9; Pro 25:23
Carl Friedrich Keil and Franz Delitzsch
8:1
With the words, "then God remembered Noah and all the animals...in the ark," the narrative turns to the description of the gradual decrease of the water until the ground was perfectly dry. The fall of the water is described in the same pictorial style as its rapid rise. God's "remembering" was a manifestation of Himself, an effective restraint of the force of the raging element. He caused a wind to blow over the earth, so that the waters sank, and shut up the fountains of the deep, and the sluices of heaven, so that the rain from heaven was restrained. "Then the waters turned (ישׁבוּ i.e., flowed off) from the earth, flowing continuously (the inf. absol. ושׁוב הלוך expresses continuation), and decreased at the end of 150 days." The decrease first became perceptible when the ark rested upon the mountains of Ararat on the 17th day of the seventh month; i.e.,, reckoning 30 days to a month, exactly 150 days after the flood commenced. From that time forth it continued without intermission, so that on the first day of the tenth month, probably 73 days after the resting of the ark, the tops of the mountains were seen, viz., the tops of the Armenian highlands, by which the ark was surrounded. Ararat was the name of a province (4Kings 19:37), which is mentioned along with Minni (Armenia) as a kingdom in Jer 51:27, probably the central province of the country of Armenia, which Moses v. Chorene calls Arairad, Araratia. The mountains of Ararat are, no doubt, the group of mountains which rise from the plain of the Araxes in two lofty peaks, the greater and lesser Ararat, the former 16,254 feet above the level of the sea, the latter about 12,000. This landing-place of the ark is extremely interesting in connection with the development of the human race as renewed after the flood. Armenia, the source of the rivers of paradise, has been called "a cool, airy, well-watered mountain-island in the midst of the old continent;" but Mount Ararat especially is situated almost in the middle, not only of the great desert route of Africa and Asia, but also of the range of inland waters from Gibraltar to the Baikal Sea-in the centre, too, of the longest line that can be drawn through the settlements of the Caucasian race and the Indo-Germanic tribes; and, as the central point of the longest land-line of the ancient world, from the Cape of Good Hope to the Behring Straits, it was the most suitable spot in the world, for the tribes and nations that sprang from the sons of Noah to descend from its heights and spread into every land (vid., K. v. Raumer, Palst. pp. 456ff.).
Geneva 1599
8:1 And God (a) remembered Noah, and (b) every living thing, and all the cattle that [was] with him in the ark: and God made a wind to pass over the earth, and the waters asswaged;
(a) Not that God forgets his at any time, but when he sends comfort then he shows that he remembers them.
(b) If God remembered every brute beast, that ought also to assure his children.
John Gill
8:1 And God remembered Noah, and every living thing, and all the cattle that was with him in the ark,.... Not that God had forgotten Noah, for he does not, and cannot forget his creatures, properly speaking; but this is said after the manner of men, and as it might have seemed to Noah, who having heard nothing of him for five months, and having been perhaps longer in the ark than he expected, might begin to think that he was forgotten of God; but God remembered him, and his covenant with him, and the promise that he had made to him, that he and his family, and all the living creatures in the ark, should be preserved alive during the flood, Gen 6:17 and God may be said particularly to remember him, and them, when he began to take measures for removing the waters from the earth, as he did by sending a wind, next mentioned: and thus God's helping his people when in difficulties and in distress, and delivering out of them, is called his remembrance of them; and he not only remembered Noah and his family, who are included in him, but every living creature also, which is expressed; for as the creatures suffered in the flood for the sins of men, so those in the ark were remembered and preserved for the sake of Noah and his family, and the world of men that should spring from them:
and God made a wind to pass over the earth, and the waters assuaged; not a stormy blustering one, that would have endangered the ark, but a gentle, hot, drying one; which stopped the increase of the waters, and made them less, and both drove away the rain, as the north wind does, as this perhaps was (r), and caused the waters to move wards their proper channels and receptacles: this was the work of God, who has the command of the winds and waters, brings the former out of his storehouses, and restrains the latter at his pleasure; and this wind had this effect to assuage the waters, not from its own nature, but was attended with the mighty power of God to make it effectual, in an extraordinary manner: and it was, as the Targums of Jonathan and Jerusalem call it, "a wind of mercies", or a merciful wind; or a wind of comforts, as Jarchi; for so it was to Noah and his family, and to all the creatures, since it served to dry up the waters of the flood, and caused them to subside.
(r) ------------for clouds were fled, Driv'n by a keen north wind, that, blowing dry, Wrinkled the face of Deluge, as decay'd. Milton, B. 11. l. 841, &c.
John Wesley
8:1 And God remembered Noah and every living thing - This is an expression after the manner of men, for not any of his creatures, much less any of his people are forgotten of God. But the whole race of mankind, except Noah and his family, was now extinguished, and gone into the land of forgetfulness, so that God's remembering Noah was the return of his mercy to mankind, of whom he would not make a full end. Noah himself, tho' one that had found grace in the eyes of the Lord, yet seemed to be forgotten in the ark; but at length God returned in mercy to him, and that is expressed by his remembering him.
Robert Jamieson, A. R. Fausset and David Brown
8:1 ASSUAGING OF THE WATERS. (Gen 8:1-14)
And God remembered Noah--The divine purpose in this awful dispensation had been accomplished, and the world had undergone those changes necessary to fit it for becoming the residence of man under a new economy of Providence.
and every living thing . . . in the ark--a beautiful illustration of Mt 10:29.
and God made a wind to pass over the earth--Though the divine will could have dried up the liquid mass in an instant, the agency of a wind was employed (Ps 104:4) --probably a hot wind, which, by rapid evaporation, would again absorb one portion of the waters into the atmosphere; and by which, the other would be gradually drained off by outlets beneath.
8:28:2: Եւ խցան աղբիւրք անդընդոց, եւ սահանք երկնից. եւ արգելա՛ւ անձրեւ յերկնից։
2 Փակուեցին ստորգետնեայ աղբիւրներն ու երկնքի սահանքները, դադարեց նաեւ երկնքից թափուող անձրեւը:
2 Նաեւ անդունդին աղբիւրները ու երկնքի պատուհանները գոցուեցան եւ երկնքի անձրեւը կտրեցաւ։
Եւ խցան աղբեւրք անդնդոց եւ սահանք երկնից, եւ արգելաւ անձրեւ յերկնից:

8:2: Եւ խցան աղբիւրք անդընդոց, եւ սահանք երկնից. եւ արգելա՛ւ անձրեւ յերկնից։
2 Փակուեցին ստորգետնեայ աղբիւրներն ու երկնքի սահանքները, դադարեց նաեւ երկնքից թափուող անձրեւը:
2 Նաեւ անդունդին աղբիւրները ու երկնքի պատուհանները գոցուեցան եւ երկնքի անձրեւը կտրեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
8:22: И закрылись источники бездны и окна небесные, и перестал дождь с неба.
8:2 καὶ και and; even ἐπεκαλύφθησαν επικαλυπτω conceal αἱ ο the πηγαὶ πηγη well; fountain τῆς ο the ἀβύσσου αβυσσος abyss καὶ και and; even οἱ ο the καταρράκται καταρρακτης the οὐρανοῦ ουρανος sky; heaven καὶ και and; even συνεσχέθη συνεχω block up / in; confine ὁ ο the ὑετὸς υετος rain ἀπὸ απο from; away τοῦ ο the οὐρανοῦ ουρανος sky; heaven
8:2 וַ wa וְ and יִּסָּֽכְרוּ֙ yyissˈāḵᵊrû סכר stop מַעְיְנֹ֣ת maʕyᵊnˈōṯ מַעְיָן well תְּהֹ֔ום tᵊhˈôm תְּהֹום primeval ocean וַֽ wˈa וְ and אֲרֻבֹּ֖ת ʔᵃrubbˌōṯ אֲרֻבָּה hole הַ ha הַ the שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens וַ wa וְ and יִּכָּלֵ֥א yyikkālˌē כלא restrain הַ ha הַ the גֶּ֖שֶׁם ggˌešem גֶּשֶׁם rain מִן־ min- מִן from הַ ha הַ the שָּׁמָֽיִם׃ ššāmˈāyim שָׁמַיִם heavens
8:2. et clausi sunt fontes abyssi et cataractae caeli et prohibitae sunt pluviae de caeloThe fountains also of the deep, and the flood gates of heaven were shut up, and the rain from heaven was restrained.
2. the fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained;
8:2. And the fountains of the abyss and the floodgates of heaven were closed. And the rain from heaven was restrained.
8:2. The fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained;
The fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained:

2: И закрылись источники бездны и окна небесные, и перестал дождь с неба.
8:2
καὶ και and; even
ἐπεκαλύφθησαν επικαλυπτω conceal
αἱ ο the
πηγαὶ πηγη well; fountain
τῆς ο the
ἀβύσσου αβυσσος abyss
καὶ και and; even
οἱ ο the
καταρράκται καταρρακτης the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
συνεσχέθη συνεχω block up / in; confine
ο the
ὑετὸς υετος rain
ἀπὸ απο from; away
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
8:2
וַ wa וְ and
יִּסָּֽכְרוּ֙ yyissˈāḵᵊrû סכר stop
מַעְיְנֹ֣ת maʕyᵊnˈōṯ מַעְיָן well
תְּהֹ֔ום tᵊhˈôm תְּהֹום primeval ocean
וַֽ wˈa וְ and
אֲרֻבֹּ֖ת ʔᵃrubbˌōṯ אֲרֻבָּה hole
הַ ha הַ the
שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens
וַ wa וְ and
יִּכָּלֵ֥א yyikkālˌē כלא restrain
הַ ha הַ the
גֶּ֖שֶׁם ggˌešem גֶּשֶׁם rain
מִן־ min- מִן from
הַ ha הַ the
שָּׁמָֽיִם׃ ššāmˈāyim שָׁמַיִם heavens
8:2. et clausi sunt fontes abyssi et cataractae caeli et prohibitae sunt pluviae de caelo
The fountains also of the deep, and the flood gates of heaven were shut up, and the rain from heaven was restrained.
8:2. And the fountains of the abyss and the floodgates of heaven were closed. And the rain from heaven was restrained.
8:2. The fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: «И закрылись источники бездны и окна небесные…» Причина прекращения потопа стоит в полном соответствии с причиной его происхождения (6:4).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:2: fountains: Gen 7:11; Pro 8:28; Jon 2:3
the rain: Job 37:11-13, Job 38:37; Mat 8:9, Mat 8:26, Mat 8:27
John Gill
8:2 The fountains also of the deep, and the windows of heaven, were stopped,.... The passages which let out the subterraneous waters in great quantity upon the earth, and the clouds of heaven, which poured down water upon it like spouts, were stopped from sending forth any more, as they had from the first of the flood unto one hundred and fifty days from thence: Jarchi observes, that it is not said that "all" the fountains of the deep, as when they were broken up, Gen 7:11 because some of them were left open for the use and benefit of the world; besides, some must be left for the return of the waters:
and the rain from heaven was restrained: which seems to confirm what has been before observed, that after the rain of forty days and nights it ceased not to rain, more or less, though not so vehemently, until the end of an hundred and fifty days, and then it entirely ceased.
8:38:3: Եւ զիջանէր տակաւ, երթայր ջուրն եւ թուլանա՛յր յերկրէ եւ նուազէր ջուրն յետ հարիւր եւ յիսուն աւուր[56]։ [56] Ոսկան. Եւ թողանայր յերկրէ։
3 Ջուրը գնալով իջնում, քաշւում էր երկրի վրայից, եւ հարիւր յիսուն օր անց այն նուազեց:
3 Ու երթալով ջուրերը երկրի վրայէն քաշուեցան ու հարիւր յիսուն օրէն ետքը ջուրերը քիչցան։
Եւ զիջանէր տակաւ, երթայր ջուրն եւ թուլանայր յերկրէ եւ նուազէր ջուրն յետ հարեւր եւ յիսուն աւուր:

8:3: Եւ զիջանէր տակաւ, երթայր ջուրն եւ թուլանա՛յր յերկրէ եւ նուազէր ջուրն յետ հարիւր եւ յիսուն աւուր[56]։
[56] Ոսկան. Եւ թողանայր յերկրէ։
3 Ջուրը գնալով իջնում, քաշւում էր երկրի վրայից, եւ հարիւր յիսուն օր անց այն նուազեց:
3 Ու երթալով ջուրերը երկրի վրայէն քաշուեցան ու հարիւր յիսուն օրէն ետքը ջուրերը քիչցան։
zohrab-1805▾ eastern-1994▾ western am▾
8:33: Вода же постепенно возвращалась с земли, и стала убывать вода по окончании ста пятидесяти дней.
8:3 καὶ και and; even ἐνεδίδου ενδιδωμι the ὕδωρ υδωρ water πορευόμενον πορευομαι travel; go ἀπὸ απο from; away τῆς ο the γῆς γη earth; land ἐνεδίδου ενδιδωμι and; even ἠλαττονοῦτο ελαττονεω diminish τὸ ο the ὕδωρ υδωρ water μετὰ μετα with; amid πεντήκοντα πεντηκοντα fifty καὶ και and; even ἑκατὸν εκατον hundred ἡμέρας ημερα day
8:3 וַ wa וְ and יָּשֻׁ֧בוּ yyāšˈuvû שׁוב return הַ ha הַ the מַּ֛יִם mmˈayim מַיִם water מֵ mē מִן from עַ֥ל ʕˌal עַל upon הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth הָלֹ֣וךְ hālˈôḵ הלך walk וָ wā וְ and שֹׁ֑וב šˈôv שׁוב return וַ wa וְ and יַּחְסְר֣וּ yyaḥsᵊrˈû חסר diminish הַ ha הַ the מַּ֔יִם mmˈayim מַיִם water מִ mi מִן from קְצֵ֕ה qᵊṣˈē קָצֶה end חֲמִשִּׁ֥ים ḥᵃmiššˌîm חָמֵשׁ five וּ û וְ and מְאַ֖ת mᵊʔˌaṯ מֵאָה hundred יֹֽום׃ yˈôm יֹום day
8:3. reversaeque aquae de terra euntes et redeuntes et coeperunt minui post centum quinquaginta diesAnd the waters returned from off the earth going and coming: and they began to be abated after a hundred and fifty days.
3. and the waters returned from off the earth continually: and after the end of an hundred and fifty days the waters decreased.
8:3. And the waters were restored to their coming and going from the earth. And they began to diminish after one hundred and fifty days.
8:3. And the waters returned from off the earth continually: and after the end of the hundred and fifty days the waters were abated.
And the waters returned from off the earth continually: and after the end of the hundred and fifty days the waters were abated:

3: Вода же постепенно возвращалась с земли, и стала убывать вода по окончании ста пятидесяти дней.
8:3
καὶ και and; even
ἐνεδίδου ενδιδωμι the
ὕδωρ υδωρ water
πορευόμενον πορευομαι travel; go
ἀπὸ απο from; away
τῆς ο the
γῆς γη earth; land
ἐνεδίδου ενδιδωμι and; even
ἠλαττονοῦτο ελαττονεω diminish
τὸ ο the
ὕδωρ υδωρ water
μετὰ μετα with; amid
πεντήκοντα πεντηκοντα fifty
καὶ και and; even
ἑκατὸν εκατον hundred
ἡμέρας ημερα day
8:3
וַ wa וְ and
יָּשֻׁ֧בוּ yyāšˈuvû שׁוב return
הַ ha הַ the
מַּ֛יִם mmˈayim מַיִם water
מֵ מִן from
עַ֥ל ʕˌal עַל upon
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
הָלֹ֣וךְ hālˈôḵ הלך walk
וָ וְ and
שֹׁ֑וב šˈôv שׁוב return
וַ wa וְ and
יַּחְסְר֣וּ yyaḥsᵊrˈû חסר diminish
הַ ha הַ the
מַּ֔יִם mmˈayim מַיִם water
מִ mi מִן from
קְצֵ֕ה qᵊṣˈē קָצֶה end
חֲמִשִּׁ֥ים ḥᵃmiššˌîm חָמֵשׁ five
וּ û וְ and
מְאַ֖ת mᵊʔˌaṯ מֵאָה hundred
יֹֽום׃ yˈôm יֹום day
8:3. reversaeque aquae de terra euntes et redeuntes et coeperunt minui post centum quinquaginta dies
And the waters returned from off the earth going and coming: and they began to be abated after a hundred and fifty days.
8:3. And the waters were restored to their coming and going from the earth. And they began to diminish after one hundred and fifty days.
8:3. And the waters returned from off the earth continually: and after the end of the hundred and fifty days the waters were abated.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: В параллель картине постепенного возрастания потопа (7:17–20), этот раздел дает не менее художественное изображение его постепенного прекращения.

Отметив самый факт ухода воды в свои обычные водовместилища, бытописатель указывает и на детали — во-первых, уменьшение количества воды, во-вторых, остановка ковчега на вершине горы Арарат и освобождение из-под воды вершин других гор.

Остановка ковчега на горе Арарат.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:3: continually: Heb. in going and returning
hundred: Gen 7:11, Gen 7:24
John Gill
8:3 And the waters returned from off the earth continually,.... Or "going and returning" (s); they went off from the earth, and returned to their proper places appointed for them; some were dried up by the wind, and exhaled by the sun into the air: and others returned to their channels and cavities in the earth, or soaked into it:
and after the end of the hundred and fifty days, the waters were abated; or began to abate, as Jarchi and the Vulgate Latin version; which days are to be reckoned from the beginning of the flood, including the forty days' rain; though Jarchi reckons them from the time of the ceasing of it; so that there were from the beginning of the flood one hundred and ninety days; six months, and ten days of the year of the flood now past; and in this he is followed by Dr. Lightfoot (t): but the former reckoning seems best, and agrees better with what follows.
(s) , "eundo et redeundo", Pagninus, Montanus. (t) Works, vol. 1. p. 6.
John Wesley
8:3 The waters returned from off the earth continually - Heb. they were going and returning; a gradual departure. The heat of the sun exhaled much, and perhaps the subterraneous caverns soaked in more.
8:48:4: Եւ նստա՛ւ տապանն յեւթներորդում ամսեանն ՚ի քսան եւ եւթն ամսոյն ՚ի լերինս Արարատայ[57]։ [57] Ոմանք. ՚Ի լերինս Արարադայ։ եւ ոմանք. Այրարատայ։
4 Եօթներորդ ամսի քսանեօթին տապանը նստեց Արարատ լերան վրայ:
4 Եօթներորդ ամսուն, ամսուան տասնըեօթներորդ օրը, տապանը Արարատ լեռներուն վրայ նստաւ։
Եւ նստաւ տապանն յեւթներորդում ամսեանն [120]ի քսան եւ յեւթն`` ամսոյն ի լերինս Արարատայ:

8:4: Եւ նստա՛ւ տապանն յեւթներորդում ամսեանն ՚ի քսան եւ եւթն ամսոյն ՚ի լերինս Արարատայ[57]։
[57] Ոմանք. ՚Ի լերինս Արարադայ։ եւ ոմանք. Այրարատայ։
4 Եօթներորդ ամսի քսանեօթին տապանը նստեց Արարատ լերան վրայ:
4 Եօթներորդ ամսուն, ամսուան տասնըեօթներորդ օրը, տապանը Արարատ լեռներուն վրայ նստաւ։
zohrab-1805▾ eastern-1994▾ western am▾
8:44: И остановился ковчег в седьмом месяце, в семнадцатый день месяца, на горах Араратских.
8:4 καὶ και and; even ἐκάθισεν καθιζω sit down; seat ἡ ο the κιβωτὸς κιβωτος ark ἐν εν in μηνὶ μην.1 month τῷ ο the ἑβδόμῳ εβδομος seventh ἑβδόμῃ εβδομος seventh καὶ και and; even εἰκάδι εικας the μηνός μην.1 month ἐπὶ επι in; on τὰ ο the ὄρη ορος mountain; mount τὰ ο the Αραρατ αραρατ Ararat
8:4 וַ wa וְ and תָּ֤נַח ttˈānaḥ נוח settle הַ ha הַ the תֵּבָה֙ ttēvˌā תֵּבָה ark בַּ ba בְּ in † הַ the חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month הַ ha הַ the שְּׁבִיעִ֔י ššᵊvîʕˈî שְׁבִיעִי seventh בְּ bᵊ בְּ in שִׁבְעָה־ šivʕā- שֶׁבַע seven עָשָׂ֥ר ʕāśˌār עָשָׂר -teen יֹ֖ום yˌôm יֹום day לַ la לְ to † הַ the חֹ֑דֶשׁ ḥˈōḏeš חֹדֶשׁ month עַ֖ל ʕˌal עַל upon הָרֵ֥י hārˌê הַר mountain אֲרָרָֽט׃ ʔᵃrārˈāṭ אֲרָרַט Ararat
8:4. requievitque arca mense septimo vicesima septima die mensis super montes ArmeniaeAnd the ark rested in the seventh month, the seven and twentieth day of the month, upon the mountains of Armenia.
4. And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat.
8:4. And the ark rested in the seventh month, on the twenty-seventh day of the month, upon the mountains of Armenia.
8:4. And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat.
And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat:

4: И остановился ковчег в седьмом месяце, в семнадцатый день месяца, на горах Араратских.
8:4
καὶ και and; even
ἐκάθισεν καθιζω sit down; seat
ο the
κιβωτὸς κιβωτος ark
ἐν εν in
μηνὶ μην.1 month
τῷ ο the
ἑβδόμῳ εβδομος seventh
ἑβδόμῃ εβδομος seventh
καὶ και and; even
εἰκάδι εικας the
μηνός μην.1 month
ἐπὶ επι in; on
τὰ ο the
ὄρη ορος mountain; mount
τὰ ο the
Αραρατ αραρατ Ararat
8:4
וַ wa וְ and
תָּ֤נַח ttˈānaḥ נוח settle
הַ ha הַ the
תֵּבָה֙ ttēvˌā תֵּבָה ark
בַּ ba בְּ in
הַ the
חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month
הַ ha הַ the
שְּׁבִיעִ֔י ššᵊvîʕˈî שְׁבִיעִי seventh
בְּ bᵊ בְּ in
שִׁבְעָה־ šivʕā- שֶׁבַע seven
עָשָׂ֥ר ʕāśˌār עָשָׂר -teen
יֹ֖ום yˌôm יֹום day
לַ la לְ to
הַ the
חֹ֑דֶשׁ ḥˈōḏeš חֹדֶשׁ month
עַ֖ל ʕˌal עַל upon
הָרֵ֥י hārˌê הַר mountain
אֲרָרָֽט׃ ʔᵃrārˈāṭ אֲרָרַט Ararat
8:4. requievitque arca mense septimo vicesima septima die mensis super montes Armeniae
And the ark rested in the seventh month, the seven and twentieth day of the month, upon the mountains of Armenia.
8:4. And the ark rested in the seventh month, on the twenty-seventh day of the month, upon the mountains of Armenia.
8:4. And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: «И остановился ковчег в седьмом месяце, в семнадцатый день месяца…» Полагая наиболее достоверной датой начала потопа семнадцатый день месяца мархешвана (первые числа ноября), остановку ковчега вершине Араратских гор мы должны отнести на семнадцатый день месяца нисана, что будет соответствовать началу нашего апреля. А так как, но указанию бытописателя, между двумя вышеуказанными хронологическими терминами протекло сто пятьдесят дней (7: 24), то, следовательно, на каждый из пяти этих месяцев приходится по 30: дней, откуда многие не без основания заключают, что в первобытную эпоху год был солнечным, а не лунным, как он стал у евреев позднее, в период подзаконный.

Должно отметить, что в указании самого числа обоих месяцев между русским и греко-славянским текстом есть некоторая разница — в первом 17-ое, а во втором 27-ое число. Надо полагать, что эта разница произошла, вероятно, по вине переводчиков, которые легко могли перепутать буквенное обозначение еврейских чисел.

«на горах Араратских…» уже одно то, что вместо единственного числа употреблено здесь множественное (горы Араратские) свидетельствует о том, что речь идет не об одной какой-либо определенной горной вершине, а о целой цепи гор, или вообще о гористой местности. И действительно, Библия знает целую страну Араратскую, которую она отождествляет с Арменией, как это особенно ясно из сопоставления 4: кн. Цар 19:37: с Ис 37:38: (по LXX). Подобным же именем — Urarda или Urtu — обозначается Армения и в клинообразных памятниках ассирийских царей. На одной из гор этой Армении и остановился ковчег Ноя.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
4 And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat. 5 And the waters decreased continually until the tenth month: in the tenth month, on the first day of the month, were the tops of the mountains seen.
Here we have the effects and evidences of the ebbing of the waters. 1. The ark rested. This was some satisfaction to Noah, to feel the house he was in upon firm ground, and no longer movable. It rested upon a mountain, whither it was directed, not by Noah's prudence (he did not steer it), but by the wise and gracious providence of God, that it might rest the sooner. Note, God has times and places of rest for his people after their tossings; and many a time he provides for their seasonable and comfortable settlement without their own contrivance and quite beyond their own foresight. The ark of the church, though sometimes tossed with tempests, and not comforted (Isa. liv. 11), yet has its rests, Acts ix. 31. 2. The tops of the mountains were seen, like little islands, appearing above the water. We must suppose that they were seen by Noah and his sons; for there were none besides to see them. It is probable that they had looked through the window of the ark every day, like the longing mariners, after a tedious voyage, to see if they could discover land, or as the prophet's servant (1 Kings xviii. 43, 44), and at length they spy ground, and enter the day of the discovery in their journal. They felt ground above forty days before they saw it, according to Dr. Lightfoot's computation, whence he infers that, if the waters decreased proportionably, the ark drew eleven cubits in water.
6 And it came to pass at the end of forty days, that Noah opened the window of the ark which he had made:
Adam Clarke: Commentary on the Bible - 1831
8:4: The mountains of Ararat - That Ararat was a mountain of Armenia is almost universally agreed. What is commonly thought to be the Ararat of the Scriptures, has been visited by many travelers, and on it there are several monasteries. For a long time the world has been amused with reports that the remains of the ark were still visible there; but Mr. Tournefort, a famous French naturalist, who was on the spot, assures us that nothing of the kind is there to be seen. As there is a great chain of mountains which are called by this name, it is impossible to determine on what part of them the ark rested; but the highest part, called by some the finger mountain, has been fixed on as the most likely place. These things we must leave, and they are certainly of very little consequence.
From the circumstance of the resting of the ark on the 17th of the seventh month, Dr. Lightfoot draws this curious conclusion: That the ark drew exactly eleven cubits of water. On the first day of the month Ab the mountain tops were first seen, and then the waters had fallen fifteen cubits; for so high had they prevailed above the tops of the mountains. This decrease in the waters took up sixty days, namely, from the first of Sivan; so that they appear to have abated in the proportion of one cubit in four days. On the 16th of Sivan they had abated but four cubits; and yet on the next day the ark rested on one of the hills, when the waters must have been as yet eleven cubits above it. Thus it appears that the ark drew eleven cubits of water.
Albert Barnes: Notes on the Bible - 1834
8:4-5
The ark rested. - It is stranded on some hill in Ararat. This country forms part of Armenia. As the drying wind most probably came from the east or north, it is likely that the ark was drifted toward Asia Minor, and caught land on some hill in the reaches of the Euphrates. It cannot be supposed that it rested on either of the peaks now called Ararat, as Ararat was a country, not a mountain, and these peaks do not seem suitable for the purpose. The seventh month began usually with the new moon nearest the vernal equinox, or the 21st of March. "The tenth month." The waters ceased to pRev_ail on the first of the ninth month. The ark, though grounded six weeks before, was still deep in the waters. The tops of the hills began to appear a month after. The subsiding of the waters seems to have been very slow.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:4: the ark: Gen 7:17-19
seventh month: That is, of the year, not of the deluge.
Ararat: Ararat is generally understood to be Armenia, as it is rendered elsewhere, in which there is a great chain of mountains, like the Alps or the Pyrenees, upon the highest part of which, called by some, "The Finger Mountain," the ark is supposed to have rested. Kg2 19:37; Isa 37:38; Jer 51:27
Geneva 1599
8:4 And the ark rested in the (c) seventh month, on the seventeenth day of the month, upon the mountains of Ararat.
(c) Part of September and part of October.
John Gill
8:4 And the ark rested in the seventh month, on the seventeenth day of the month,.... That is, five months after the flood began, and when the waters began to decrease; for this is not the seventh month of the flood, but of the year, which being reckoned from Tisri, or the autumnal equinox, must be the month Nisan, which answers to part of our March, and part of April; and so the Targum of Jonathan explains it,"this is the month Nisan;''but Jarchi makes it to be the month Sivan, which answers to part of May, and part of June, taking it to be the seventh month from Cisleu, when the forty days' rain ceased; in which he is followed by Dr. Lightfoot (u); and according to Bishop Usher (w) the seventeenth day of the seventh month, on which the ark rested, was Wednesday the sixth of May: and then it rested
upon the mountains of Ararat; that is, on one of them, for Ararat is said to be a long ridge of mountains like the Alps, or the Pyrenean mountains; which, as Sir Walter Raleigh (x) thinks, are the same which run through Armenia, Mesopotamia, Assyria, &c. and are by Pliny (y) called Taurus. But what is now called Ararat, and by the Armenians Messis or Macis, and by the Turks Augri-daugh or Agrida, is a single mountain, and is so high that it overtops all the mountains thereabout; and that which makes it seem so very high is, that it stands by itself in the form of a sugar loaf, in the middle of one of the greatest plains one can see; it has two tops, one greater, and the smaller is most sharp pointed of the two (z). The Vulgate Latin version renders it the mountains of Armenia; and so Ararat in the Septuagint of Is 37:38 is rendered Armenia, and in our version also; and it is the more commonly received opinion, that Ararat was a mountain there; and this agrees with the testimonies of various Heathen writers, which are produced by Josephus and Eusebius. Berosus the Chaldean (a) says,"it is reported that in Armenia, on a mountain of the Cordyaeans, there is part of a ship, the pitch of which some take off, and carry about with them, and use it as an amulet to avert evils.''And Nicholas of Damascus (b) relates, that in Minyas in Armenia is an huge mountain called Baris, to which, as the report is, many fled at the flood, and were saved; and that a certain person, carried in an ark or chest, struck upon the top of it, and that the remains of the timber were preserved a long time after; and, adds he, perhaps he may be the same that Moses, the lawgiver of the Jews, writes of. Now this mountain seems plainly to have its name from the ark of Noah, for a boat, or ship, is, with the Egyptians, called Baris. Herodotus (c) gives a large account of ships they call by this name; and the boat in which Charon is said to carry the dead bodies over the lake Acherusia, near Memphis, is said by Diodorus Siculus (d) to have the same name. Abydenus the Assyrian (e) tells us, that"Saturn having foretold to Sisithrus, that there would be a vast quantity of rain on the fifteenth of the month Daesius, he immediately sailed to the Armenians; and that the ship being driven to Armenia, the inhabitants made amulets of the wood of it, which they carried about their necks, as antidotes against diseases.''And hence Melo (f), who wrote against the Jews, suggests, as if the deluge did not reach Armenia; for he says,"at the deluge a man that had escaped with his sons went from Armenia, being driven out of his possession by those of the country, and passing over the intermediate region, came into the mountainous part of Syria, which was desolate.''And with what Berosus says of a mountain of the Cordyaeans, in Armenia, agree the Targums of Onkelos and Jonathan, and the Syriac and Arabic versions, who all render the words here the mountains of Cardu or Carda: from the resting of the ark on this day on the mountains of Ararat, Jarchi concludes, and Dr. Lightfoot (g) after him, that the ark drew eleven cubits water, which, according to them, thus appears; on the first day of the month Ab, the mountain tops were first seen, and then the waters had fallen fifteen cubits, which they had been sixty days in doing, namely, from the first day of Sivan, and so they had abated the proportion of one cubit in four days: by this account we find, that on the sixteenth day of Sivan they had abated but four cubits, and yet on the next day, the seventeenth, the ark resteth on a hill, where the waters yet lay eleven cubits above it.
(u) Works. vol. 1. p. 8. (w) Annales Vet. Test. p. 4. (x) History of the World, B. 1. ch. 7. sect. 13. (y) Nat. Hist. l. 5. c. 27. (z) Cartwright's Preacher's Travels, p. 32. Tournefort's Voyage to the Levant, vol. 3. p. 177, 183, 186. (a) Apud Joseph. Antiqu. l. 1. c. 3. sect. 6. (b) Apud ib. (c) Euterpe sive, l. 2. c. 96. (d) Bibliothec. l. 1. p. 87. (e) Apud Euseb. Evangel. Praepar. l. 9. c. 12. p. 414, 415. (f) Apud ib. c. 19. p. 420. (g) Ut supra, (Works. vol. 1.) p. 8.
John Wesley
8:4 And the ark rested - upon the mountains of Ararat - Or, Armenia, whether it was directed, not by Noah's prudence, but the wise providence of God.
Robert Jamieson, A. R. Fausset and David Brown
8:4 seventh month--of the year--not of the flood--which lasted only five months.
rested--evidently indicating a calm and gentle motion.
upon the mountains of Ararat--or Armenia, as the word is rendered (4Kings 19:37; Is 37:38). The mountain which tradition points to as the one on which the ark rested is now called Ara Dagh, the "finger mountain." Its summit consists of two peaks, the higher of which is 17,750 feet and the other 13,420 above the level of the sea.
8:58:5: Եւ ջուրն երթայր եւ նուազէր մինչեւ ՚ի տասներորդ ամիսն։ Իսկ յամսեանն մետասաներորդի, որ օր առաջին էր ամսոյն՝ երեւեցա՛ն գլուխք լերանց։
5 Ջուրը մինչեւ տասներորդ ամիսը քաշւում էր, նուազում: Տասնմէկերորդ ամսի առաջին օրը երեւացին լեռների գագաթները:
5 Ջուրերը երթալով քիչցան մինչեւ տասներորդ ամիսը եւ տասներորդ ամսուան առաջին օրը լեռներուն գլուխները երեւցան։
Եւ ջուրն երթայր եւ նուազէր մինչեւ ի տասներորդ ամիսն. իսկ յամսեանն [121]մետասաներորդի, որ օր առաջին էր ամսոյն` երեւեցան գլուխք լերանց:

8:5: Եւ ջուրն երթայր եւ նուազէր մինչեւ ՚ի տասներորդ ամիսն։ Իսկ յամսեանն մետասաներորդի, որ օր առաջին էր ամսոյն՝ երեւեցա՛ն գլուխք լերանց։
5 Ջուրը մինչեւ տասներորդ ամիսը քաշւում էր, նուազում: Տասնմէկերորդ ամսի առաջին օրը երեւացին լեռների գագաթները:
5 Ջուրերը երթալով քիչցան մինչեւ տասներորդ ամիսը եւ տասներորդ ամսուան առաջին օրը լեռներուն գլուխները երեւցան։
zohrab-1805▾ eastern-1994▾ western am▾
8:55: Вода постоянно убывала до десятого месяца; в первый день десятого месяца показались верхи гор.
8:5 τὸ ο the δὲ δε though; while ὕδωρ υδωρ water πορευόμενον πορευομαι travel; go ἠλαττονοῦτο ελαττονεω diminish ἕως εως till; until τοῦ ο the δεκάτου δεκατος tenth μηνός μην.1 month ἐν εν in δὲ δε though; while τῷ ο the ἑνδεκάτῳ ενδεκατος eleventh μηνί μην.1 month τῇ ο the πρώτῃ πρωτος first; foremost τοῦ ο the μηνός μην.1 month ὤφθησαν οραω view; see αἱ ο the κεφαλαὶ κεφαλη head; top τῶν ο the ὀρέων ορος mountain; mount
8:5 וְ wᵊ וְ and הַ ha הַ the מַּ֗יִם mmˈayim מַיִם water הָיוּ֙ hāyˌû היה be הָלֹ֣וךְ hālˈôḵ הלך walk וְ wᵊ וְ and חָסֹ֔ור ḥāsˈôr חסר diminish עַ֖ד ʕˌaḏ עַד unto הַ ha הַ the חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month הָֽ hˈā הַ the עֲשִׂירִ֑י ʕᵃśîrˈî עֲשִׂירִי tenth בָּֽ bˈā בְּ in † הַ the עֲשִׂירִי֙ ʕᵃśîrˌî עֲשִׂירִי tenth בְּ bᵊ בְּ in אֶחָ֣ד ʔeḥˈāḏ אֶחָד one לַ la לְ to † הַ the חֹ֔דֶשׁ ḥˈōḏeš חֹדֶשׁ month נִרְא֖וּ nirʔˌû ראה see רָאשֵׁ֥י rāšˌê רֹאשׁ head הֶֽ hˈe הַ the הָרִֽים׃ hārˈîm הַר mountain
8:5. at vero aquae ibant et decrescebant usque ad decimum mensem decimo enim mense prima die mensis apparuerunt cacumina montiumAnd the waters were going and decreasing until the tenth month: for in the tenth month, the first day of the month, the tops of the mountains appeared.
5. And the waters decreased continually until the tenth month: in the tenth month, on the first day of the month, were the tops of the mountains seen.
8:5. Yet in truth, the waters were departing and decreasing until the tenth month. For in the tenth month, on the first day of the month, the tips of the mountains appeared.
8:5. And the waters decreased continually until the tenth month: in the tenth [month], on the first [day] of the month, were the tops of the mountains seen.
And the waters decreased continually until the tenth month: in the tenth [month], on the first [day] of the month, were the tops of the mountains seen:

5: Вода постоянно убывала до десятого месяца; в первый день десятого месяца показались верхи гор.
8:5
τὸ ο the
δὲ δε though; while
ὕδωρ υδωρ water
πορευόμενον πορευομαι travel; go
ἠλαττονοῦτο ελαττονεω diminish
ἕως εως till; until
τοῦ ο the
δεκάτου δεκατος tenth
μηνός μην.1 month
ἐν εν in
δὲ δε though; while
τῷ ο the
ἑνδεκάτῳ ενδεκατος eleventh
μηνί μην.1 month
τῇ ο the
πρώτῃ πρωτος first; foremost
τοῦ ο the
μηνός μην.1 month
ὤφθησαν οραω view; see
αἱ ο the
κεφαλαὶ κεφαλη head; top
τῶν ο the
ὀρέων ορος mountain; mount
8:5
וְ wᵊ וְ and
הַ ha הַ the
מַּ֗יִם mmˈayim מַיִם water
הָיוּ֙ hāyˌû היה be
הָלֹ֣וךְ hālˈôḵ הלך walk
וְ wᵊ וְ and
חָסֹ֔ור ḥāsˈôr חסר diminish
עַ֖ד ʕˌaḏ עַד unto
הַ ha הַ the
חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month
הָֽ hˈā הַ the
עֲשִׂירִ֑י ʕᵃśîrˈî עֲשִׂירִי tenth
בָּֽ bˈā בְּ in
הַ the
עֲשִׂירִי֙ ʕᵃśîrˌî עֲשִׂירִי tenth
בְּ bᵊ בְּ in
אֶחָ֣ד ʔeḥˈāḏ אֶחָד one
לַ la לְ to
הַ the
חֹ֔דֶשׁ ḥˈōḏeš חֹדֶשׁ month
נִרְא֖וּ nirʔˌû ראה see
רָאשֵׁ֥י rāšˌê רֹאשׁ head
הֶֽ hˈe הַ the
הָרִֽים׃ hārˈîm הַר mountain
8:5. at vero aquae ibant et decrescebant usque ad decimum mensem decimo enim mense prima die mensis apparuerunt cacumina montium
And the waters were going and decreasing until the tenth month: for in the tenth month, the first day of the month, the tops of the mountains appeared.
8:5. Yet in truth, the waters were departing and decreasing until the tenth month. For in the tenth month, on the first day of the month, the tips of the mountains appeared.
8:5. And the waters decreased continually until the tenth month: in the tenth [month], on the first [day] of the month, were the tops of the mountains seen.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: «в первый день десятого месяца показались верхи гор…» Так как Великий Арарат — лишь одна из вершин целой горной цепи, то вполне понятно, что по мере убыли воды открылись и верхи других гор. Это произошло, как видно из текста, в первый день 10-го месяца таммуза, т. е. приблизительно в половине нашего июля.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:5: decreased continually: Heb. were in going and decreasing, the tenth. Gen 7:11
Geneva 1599
8:5 And the waters decreased continually until the (d) tenth month: in the tenth [month], on the first [day] of the month, were the tops of the mountains seen.
(d) Which was the month of December.
John Gill
8:5 And the waters decreased continually until the tenth month,.... That is, from the seventeenth of the seventh month, to the first of the tenth month, a space of two months and thirteen days, and being summer time, through the heat of the sun, they decreased apace:
in the tenth month, on the first day of the month, were the tops of the mountains seen; not the tenth month of the flood, but of the year; the month Tammuz, as the Targum of Jonathan, and answers to part of June, and part of July; and the first day of this month, according to Bishop Usher (h), was Sunday the nineteenth of July: but according to Jarchi, whom Dr. Lightfoot (i) follows, this was the month Ab, which answers to July and August, the tenth from Marchesvan, when the rain began.
(h) Ut supra. (Annales Vet. Test. p. 4.) (i) Ut supra. (Works, vol 1. p. 6.)
John Wesley
8:5 The tops of the mountains were seen - Like little islands appearing above water. They felt ground above forty days before they saw it, according to Dr. Lightfoots's computation, whence he infers that if the waters decreased proportionably, the ark drew eleven cubits in water.
Robert Jamieson, A. R. Fausset and David Brown
8:5 And the waters decreased continually--The decrease of the waters was for wise reasons exceedingly slow and gradual--the period of their return being nearly twice as long as that of their rise.
8:68:6: Եւ եղեւ յետ քառասուն աւուր եբա՛ց Նոյ զպատուհան տապանին զոր արար։
6 Քառասուն օր յետոյ Նոյը բացեց իր կառուցած տապանի պատուհանը:
6 Քառասուն օր ետքը Նոյ իր շինած տապանին պատուհանը բացաւ
Եւ եղեւ յետ քառասուն աւուր եբաց Նոյ զպատուհան տապանին զոր արար:

8:6: Եւ եղեւ յետ քառասուն աւուր եբա՛ց Նոյ զպատուհան տապանին զոր արար։
6 Քառասուն օր յետոյ Նոյը բացեց իր կառուցած տապանի պատուհանը:
6 Քառասուն օր ետքը Նոյ իր շինած տապանին պատուհանը բացաւ
zohrab-1805▾ eastern-1994▾ western am▾
8:66: По прошествии сорока дней Ной открыл сделанное им окно ковчега
8:6 καὶ και and; even ἐγένετο γινομαι happen; become μετὰ μετα with; amid τεσσαράκοντα τεσσαρακοντα forty ἡμέρας ημερα day ἠνέῳξεν ανοιγω open up Νωε νωε Nōe; Noe τὴν ο the θυρίδα θυρις window τῆς ο the κιβωτοῦ κιβωτος ark ἣν ος who; what ἐποίησεν ποιεω do; make
8:6 וַֽ wˈa וְ and יְהִ֕י yᵊhˈî היה be מִ mi מִן from קֵּ֖ץ qqˌēṣ קֵץ end אַרְבָּעִ֣ים ʔarbāʕˈîm אַרְבַּע four יֹ֑ום yˈôm יֹום day וַ wa וְ and יִּפְתַּ֣ח yyiftˈaḥ פתח open נֹ֔חַ nˈōₐḥ נֹחַ Noah אֶת־ ʔeṯ- אֵת [object marker] חַלֹּ֥ון ḥallˌôn חַלֹּון window הַ ha הַ the תֵּבָ֖ה ttēvˌā תֵּבָה ark אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָשָֽׂה׃ ʕāśˈā עשׂה make
8:6. cumque transissent quadraginta dies aperiens Noe fenestram arcae quam fecerat dimisit corvumAnd after that forty days were passed, Noe, opening the window of the ark which he had made, sent forth a raven:
6. And it came to pass at the end of forty days, that Noah opened the window of the ark which he had made:
8:6. And when forty days had passed, Noah, opening the window that he had made in the ark, sent forth a raven,
8:6. And it came to pass at the end of forty days, that Noah opened the window of the ark which he had made:
And it came to pass at the end of forty days, that Noah opened the window of the ark which he had made:

6: По прошествии сорока дней Ной открыл сделанное им окно ковчега
8:6
καὶ και and; even
ἐγένετο γινομαι happen; become
μετὰ μετα with; amid
τεσσαράκοντα τεσσαρακοντα forty
ἡμέρας ημερα day
ἠνέῳξεν ανοιγω open up
Νωε νωε Nōe; Noe
τὴν ο the
θυρίδα θυρις window
τῆς ο the
κιβωτοῦ κιβωτος ark
ἣν ος who; what
ἐποίησεν ποιεω do; make
8:6
וַֽ wˈa וְ and
יְהִ֕י yᵊhˈî היה be
מִ mi מִן from
קֵּ֖ץ qqˌēṣ קֵץ end
אַרְבָּעִ֣ים ʔarbāʕˈîm אַרְבַּע four
יֹ֑ום yˈôm יֹום day
וַ wa וְ and
יִּפְתַּ֣ח yyiftˈaḥ פתח open
נֹ֔חַ nˈōₐḥ נֹחַ Noah
אֶת־ ʔeṯ- אֵת [object marker]
חַלֹּ֥ון ḥallˌôn חַלֹּון window
הַ ha הַ the
תֵּבָ֖ה ttēvˌā תֵּבָה ark
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עָשָֽׂה׃ ʕāśˈā עשׂה make
8:6. cumque transissent quadraginta dies aperiens Noe fenestram arcae quam fecerat dimisit corvum
And after that forty days were passed, Noe, opening the window of the ark which he had made, sent forth a raven:
8:6. And when forty days had passed, Noah, opening the window that he had made in the ark, sent forth a raven,
8:6. And it came to pass at the end of forty days, that Noah opened the window of the ark which he had made:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: «По прошествии сорока дней…» Эти сорок дней, очевидно, должно считать с момента остановки ковчега на горах Араратских, т. е. после 270: дней.

Выпуск из ковчега ворона и голубя.
Albert Barnes: Notes on the Bible - 1834
8:6-12
The raven and the dove are sent out to bring tidings of the external world. "Forty days." Before Noah made any experiment he seems to have allowed the lapse of forty days to undo the remaining effect of the forty days' rain. "The window." He seems to have been unable to take any definite observations through the aperture here called a window. The raven found carrion in abundance, floated probably on the waters, and did not need to return. This was such a token of the state of things as Noah might expect from such a messenger. He next sends the dove, who returns to him. "Yet other seven days." This intimates that he stayed seven days also after the raven was sent out. The olive leaf plucked off was a sign of returning safety to the land. It is said by Theophrastus (Hist. Plant. 4, 7) and Pliny (H. N. 13, 50) that the olive strikes leaves even under water. From this event, the olive branch became the symbol of peace, and the dove the emblem of the Comforter, the messenger of peace. After seven other days, the dove being despatched, returns no more. The number seven figures very conspicuously in this narrative. Seven days before the showers commence the command to enter the ark is given; and at intervals of seven days the winged messengers are sent out. These intervals point evidently to the period of seven days, determined by the six days of creation and the seventh day of rest. The clean beasts also and the birds are admitted into the ark by seven pairs. This points to the sacredness associated with the number arising from the hallowed character of the seventh day. The number forty also, the product of four, the number of the world or universe, and ten the number of completeness, begins here to be employed for a complete period in which a process will have run its course.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:6: opened the window: Gen 6:16; Dan 6:10
Carl Friedrich Keil and Franz Delitzsch
8:6
Forty days after the appearance of the mountain tops, Noah opened the window of the ark and let a raven fly out (lit., the raven, i.e., the particular raven known from that circumstance), for the purpose of ascertaining the drying up of the waters. The raven went out and returned until the earth was dry, but without being taken back into the ark, as the mountain tops and the carcases floating upon the water afforded both resting-places and food. After that, Noah let a dove fly out three times, at intervals of seven days. It is not distinctly stated that he sent it out the first time seven days after the raven, but this is implied in the statement that he stayed yet other seven days before sending it out the second time, and the same again before sending it the third time (Gen 8:10 and Gen 8:12). The dove, when first sent out, "found no rest for the sole of its foot;" for a dove will only settle upon such places and objects as are dry and clean. It returned to the ark and let Noah take it in again (Gen 8:8, Gen 8:9). The second time it returned in the evening, having remained out longer than before, and brought a fresh (טרף freshly plucked) olive-leaf in its mouth. Noah perceived from this that the water must be almost gone, had "abated from off the earth," though the ground might not be perfectly dry, as the olive-tree will put out leaves even under water. The fresh olive-leaf was the first sign of the resurrection of the earth to new life after the flood, and the dove with the olive-leaf a herald of salvation. The third time it did not return; a sign that the waters had completely receded from the earth. The fact that Noah waited 40 days before sending the raven, and after that always left an interval of seven days, is not to be accounted for on the supposition that these numbers were already regarded as significant. The 40 days correspond to the 40 days during which the rain fell and the waters rose; and Noah might assume that they would require the same time to recede as to rise. The seven days constituted the week established at the creation, and God had already conformed to it in arranging their entrance into the ark (Gen 7:4, Gen 7:10). The selection which Noah made of the birds may also be explained quite simply from the difference in their nature, with which Noah must have been acquainted; that is to say, from the fact that the raven in seeking its food settles upon every carcase that it sees, whereas the dove will only settle upon what is dry and clean.
John Gill
8:6 And it came to pass at the end of forty days,.... From the appearance of the mountains, that is, from the first day of the tenth month, to forty days after; and being ended, this must be the eleventh day of the eleventh month, the month Ab, which answers to July and August; and according to Bishop Usher (k) it was Friday the twenty eighth of August:
that Noah opened the window of the ark which he had made; of which See Gill on Gen 6:16.
(k) Ut supra. (Annales Vet. Test. p. 4.)
Robert Jamieson, A. R. Fausset and David Brown
8:6 at the end of forty days--It is easy to imagine the ardent longing Noah and his family must have felt to enjoy again the sight of land as well as breathe the fresh air; and it was perfectly consistent with faith and patience to make inquiries whether the earth was yet ready.
8:78:7: Եւ արձակեաց զագռաւն, եւ ել. եւ անդրէն ո՛չ դարձաւ մինչեւ ցամաքել ջրոյն յերկրէ[58]։ [58] Այլք. Մինչեւ ցցամաքել ջրոյն։
7 Նա արձակեց մի ագռաւ, որը գնաց, բայց չվերադարձաւ, մինչեւ որ ջուրը ցամաքէր երկրի վրայից:
7 Եւ ագռաւ մը արձակեց, որ ելաւ ու ասդին անդին կը պտըտէր՝ մինչեւ երկրի վրայէն ջուրերուն ցամքիլը։
Եւ արձակեաց զագռաւն, եւ ել եւ անդրէն ոչ դարձաւ մինչեւ ցցամաքել ջրոյն յերկրէ:

8:7: Եւ արձակեաց զագռաւն, եւ ել. եւ անդրէն ո՛չ դարձաւ մինչեւ ցամաքել ջրոյն յերկրէ[58]։
[58] Այլք. Մինչեւ ցցամաքել ջրոյն։
7 Նա արձակեց մի ագռաւ, որը գնաց, բայց չվերադարձաւ, մինչեւ որ ջուրը ցամաքէր երկրի վրայից:
7 Եւ ագռաւ մը արձակեց, որ ելաւ ու ասդին անդին կը պտըտէր՝ մինչեւ երկրի վրայէն ջուրերուն ցամքիլը։
zohrab-1805▾ eastern-1994▾ western am▾
8:77: и выпустил ворона, который, вылетев, отлетал и прилетал, пока осушилась земля от воды.
8:7 καὶ και and; even ἀπέστειλεν αποστελλω send off / away τὸν ο the κόρακα κοραξ raven τοῦ ο the ἰδεῖν οραω view; see εἰ ει if; whether κεκόπακεν κοπαζω exhausted; abate τὸ ο the ὕδωρ υδωρ water καὶ και and; even ἐξελθὼν εξερχομαι come out; go out οὐχ ου not ὑπέστρεψεν υποστρεφω return ἕως εως till; until τοῦ ο the ξηρανθῆναι ξηραινω wither; dry τὸ ο the ὕδωρ υδωρ water ἀπὸ απο from; away τῆς ο the γῆς γη earth; land
8:7 וַ wa וְ and יְשַׁלַּ֖ח yᵊšallˌaḥ שׁלח send אֶת־ ʔeṯ- אֵת [object marker] הָֽ hˈā הַ the עֹרֵ֑ב ʕōrˈēv עֹרֵב raven וַ wa וְ and יֵּצֵ֤א yyēṣˈē יצא go out יָצֹוא֙ yāṣô יצא go out וָ wā וְ and שֹׁ֔וב šˈôv שׁוב return עַד־ ʕaḏ- עַד unto יְבֹ֥שֶׁת yᵊvˌōšeṯ יבשׁ be dry הַ ha הַ the מַּ֖יִם mmˌayim מַיִם water מֵ mē מִן from עַ֥ל ʕˌal עַל upon הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
8:7. qui egrediebatur et revertebatur donec siccarentur aquae super terramWhich went forth and did not return, till the waters were dried up upon the earth.
7. and he sent forth a raven, and it went forth to and fro, until the waters were dried up from off the earth.
8:7. which went forth and did not return, until the waters were dried up across the earth.
8:7. And he sent forth a raven, which went forth to and fro, until the waters were dried up from off the earth.
And he sent forth a raven, which went forth to and fro, until the waters were dried up from off the earth:

7: и выпустил ворона, который, вылетев, отлетал и прилетал, пока осушилась земля от воды.
8:7
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
τὸν ο the
κόρακα κοραξ raven
τοῦ ο the
ἰδεῖν οραω view; see
εἰ ει if; whether
κεκόπακεν κοπαζω exhausted; abate
τὸ ο the
ὕδωρ υδωρ water
καὶ και and; even
ἐξελθὼν εξερχομαι come out; go out
οὐχ ου not
ὑπέστρεψεν υποστρεφω return
ἕως εως till; until
τοῦ ο the
ξηρανθῆναι ξηραινω wither; dry
τὸ ο the
ὕδωρ υδωρ water
ἀπὸ απο from; away
τῆς ο the
γῆς γη earth; land
8:7
וַ wa וְ and
יְשַׁלַּ֖ח yᵊšallˌaḥ שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
הָֽ hˈā הַ the
עֹרֵ֑ב ʕōrˈēv עֹרֵב raven
וַ wa וְ and
יֵּצֵ֤א yyēṣˈē יצא go out
יָצֹוא֙ yāṣô יצא go out
וָ וְ and
שֹׁ֔וב šˈôv שׁוב return
עַד־ ʕaḏ- עַד unto
יְבֹ֥שֶׁת yᵊvˌōšeṯ יבשׁ be dry
הַ ha הַ the
מַּ֖יִם mmˌayim מַיִם water
מֵ מִן from
עַ֥ל ʕˌal עַל upon
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
8:7. qui egrediebatur et revertebatur donec siccarentur aquae super terram
Which went forth and did not return, till the waters were dried up upon the earth.
8:7. which went forth and did not return, until the waters were dried up across the earth.
8:7. And he sent forth a raven, which went forth to and fro, until the waters were dried up from off the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Весь этот раздел говорит о средствах, путем которых Ной удостоверялся в прекращении потопа. Так как ковчег Ноя, как мы видели выше (6:16), не имел боковых окон, открывавших перспективу потопа, а освещался единственным отверстием сверху, то Ной, чтобы освидетельствовать состояние земли, прибег к выпуску птиц: сначала ворона, а потом голубя.

«выпустил ворона… который, вылетев, отлетал и прилетал…» Или, как сказано в еврейском тексте, «вышел, отлетая и прилетая».
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 And he sent forth a raven, which went forth to and fro, until the waters were dried up from off the earth. 8 Also he sent forth a dove from him, to see if the waters were abated from off the face of the ground; 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. 10 And he stayed yet other seven days; and again he sent forth the dove out of the ark; 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 that the waters were abated from off the earth. 12 And he stayed yet other seven days; and sent forth the dove; which returned not again unto him any more.
We have here an account of the spies which Noah sent forth to bring him intelligence from abroad, a raven and a dove. Observe here,
I. That though God had told Noah particularly when the flood would come, even to a day (ch. vii. 4), yet he did not give him a particular account by revelation at what times, and by what steps, it should go away, 1. Because the knowledge of the former was necessary to his preparing the ark, and settling himself in it; but the knowledge of the latter would serve only to gratify his curiosity, and the concealing of it from him would be the needful exercise of his faith and patience. And, 2. He could not foresee the flood, but by revelation; but he might, by ordinary means, discover the decrease of it, and therefore God was pleased to leave him to the use of them.
II. That though Noah by faith expected his enlargement, and by patience waited for it, yet he was inquisitive concerning it, as one that thought it long to be thus confined. Note, Desires of release out of trouble, earnest expectations of it, and enquiries concerning its advances towards us, will very well consist with the sincerity of faith and patience. He that believes does not make haste to run before God, but he does make haste to go forth to meet him, Isa. xxviii. 16. Particularly, 1. Noah sent forth a raven through the window of the ark, which went forth, as the Hebrew phrase is, going forth and returning, that is, flying about, and feeding on the carcases that floated, but returning to the ark for rest; probably not in it, but upon it. This gave Noah little satisfaction; therefore, 2. He sent forth a dove, which returned the first time with no good news, but probably wet and dirty; but, the second time, she brought an olive-leaf in her bill, which appeared to be first plucked off, a plain indication that now the trees, the fruit-trees, began to appear above water. Note here, (1.) That Noah sent forth the dove the second time seven days after the first time, and the third time was after seven days too; and probably the first sending of her out was seven days after the sending forth of the raven. This intimates that it was done on the sabbath day, which, it should seem, Noah religiously observed in the ark. Having kept the sabbath in a solemn assembly of his little church, he then expected special blessings from heaven, and enquired concerning them. Having directed his prayer, he looked up, Ps. v. 3. (2.) The dove is an emblem of a gracious soul, which finding no rest for its foot, no solid peace or satisfaction in this world, this deluged defiling world, returns to Christ as to its ark, as to its Noah. The carnal heart, like the raven, takes up with the world, and feeds on the carrions it finds there; but return thou to thy rest, O my soul, to thy Noah, so the word is, Ps. cxvi. 7. O that I had wings like a dove, to flee to him! Ps. lv. 6. And as Noah put forth his hand, and took the dove, and pulled her in to him, into the ark, so Christ will graciously preserve, and help, and welcome, those that fly to him for rest. (3.) The olive-branch, which was an emblem of peace, was brought, not by the raven, a bird of prey, nor by a gay and proud peacock, but by a mild, patient, humble dove. It is a dove-like disposition that brings into the soul earnests of rest and joy. (4.) Some make these things an allegory. The law was first sent forth like the raven, but brought no tidings of the assuaging of the waters of God's wrath, with which the world of mankind was deluged; therefore, in the fulness of time, God sent forth his gospel, as the dove, in the likeness of which the Holy Spirit descended, and this presents us with an olive-branch and brings in a better hope.
Adam Clarke: Commentary on the Bible - 1831
8:7: He sent forth a raven, which went forth to and fro - It is generally supposed that the raven flew off, and was seen no more, but this meaning the Hebrew text will not bear; ויצא יצוא ושוב vaiyetse yatso vashob, and it went forth, going forth and returning. From which it is evident that she did return, but was not taken into the ark. She made frequent excursions, and continued on the wing as long as she could, having picked up such aliment as she found floating on the waters; and then, to rest herself, regained the ark, where she might perch, though she was not admitted. Indeed this must be allowed, as it is impossible she could have continued twenty one days upon the wing, which she must have done had she not returned. But the text itself is sufficiently determinate.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:7: a raven: Lev 11:15; Kg1 17:4, Kg1 17:6; Job 38:41; Psa 147:9
went forth to and fro: Heb. in going forth and returning
John Gill
8:7 And he sent forth a raven,.... That by it he might make his observation, how high or low the waters were upon the earth; and the rather he sent out the raven, a bird of prey, which feeds on carrion, that if the earth had been dry, the smell of the dead carcasses would have invited it to go far off from the ark, and not return; but if not, he would see it again:
which went forth to and fro, until the waters were dried up from the earth; or, "and it went forth, going forth and returning" (l); it went forth out of the ark, and returned, but might not go into it, but went forth again, and then returned; and thus it continued going backwards and forwards, until the waters were dried up, when it returned no more: the Septuagint version is, "and it returned not"; and so some Jewish writers (m) say, it found the carcass of a man on the top of the mountains, and sat upon it for food, and returned not: hence came the fable of Apollo's sending a raven to fetch water, while he was sacrificing, which lighting on a large corn field, yet green, and being willing to enjoy some grains of it, waited till it was ripe, and neglected its orders (n); and hence is the proverb, "corvus nuntius". Some make this creature to be an emblem of the law, first sent forth, but brought no good tidings of the waters of God's wrath being assuaged, but worketh wrath, and is the ministration of condemnation and death: rather it is an emblem of unregenerate men, who are, like it, black through original sin and actual transgressions; are unclean and polluted in all the powers and faculties of their souls; are hateful, hating one another, and live in carnal and sensual lusts pleasures.
(l) "et exiit egrediende et redeundo", Pagninus, Montanus, Schmidt. (m) Pirke Eliezer, c. 23. (n) Aelian. Var. Hist. l. 1. c. 47.
John Wesley
8:7 Noah sent forth a raven through the window of the ark, which went forth, as the Hebrew phrase is, going forth and returning, that is, flying about, but returning to the ark for rest; probably not in it, but upon it. This gave Noah little satisfaction: therefore,
Robert Jamieson, A. R. Fausset and David Brown
8:7 And he sent forth a raven--The smell of carrion would allure it to remain if the earth were in a habitable state. But it kept hovering about the spot, and, being a solitary bird, probably perched on the covering.
8:88:8: Եւ արձակեաց զաղաւնին զհետ նորա տեսանել թէ ցածուցեա՞լ իցէ ջուրն յերեսաց երկրի[59]։ [59] Ոմանք. Յերեսաց երկրէ։
8 Յետոյ նա արձակեց մի աղաւնի՝ տեսնելու, թէ ջրերը քաշուե՞լ են երկրի երեսից:
8 Աղաւնի մըն ալ քովէն արձակեց, որպէս զի տեսնէ թէ արդեօք երկրին վրայէն ջուրերը քիչցա՞ծ են։
Եւ արձակեաց զաղաւնին [122]զհետ նորա`` տեսանել թէ ցածուցեա՞լ իցէ ջուրն յերեսաց երկրէ:

8:8: Եւ արձակեաց զաղաւնին զհետ նորա տեսանել թէ ցածուցեա՞լ իցէ ջուրն յերեսաց երկրի[59]։
[59] Ոմանք. Յերեսաց երկրէ։
8 Յետոյ նա արձակեց մի աղաւնի՝ տեսնելու, թէ ջրերը քաշուե՞լ են երկրի երեսից:
8 Աղաւնի մըն ալ քովէն արձակեց, որպէս զի տեսնէ թէ արդեօք երկրին վրայէն ջուրերը քիչցա՞ծ են։
zohrab-1805▾ eastern-1994▾ western am▾
8:88: Потом выпустил от себя голубя, чтобы видеть, сошла ли вода с лица земли,
8:8 καὶ και and; even ἀπέστειλεν αποστελλω send off / away τὴν ο the περιστερὰν περιστερα dove ὀπίσω οπισω in back; after αὐτοῦ αυτος he; him ἰδεῖν οραω view; see εἰ ει if; whether κεκόπακεν κοπαζω exhausted; abate τὸ ο the ὕδωρ υδωρ water ἀπὸ απο from; away προσώπου προσωπον face; ahead of τῆς ο the γῆς γη earth; land
8:8 וַ wa וְ and יְשַׁלַּ֥ח yᵊšallˌaḥ שׁלח send אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יֹּונָ֖ה yyônˌā יֹונָה dove מֵ mē מִן from אִתֹּ֑ו ʔittˈô אֵת together with לִ li לְ to רְאֹות֙ rᵊʔôṯ ראה see הֲ hᵃ הֲ [interrogative] קַ֣לּוּ qˈallû קלל be slight הַ ha הַ the מַּ֔יִם mmˈayim מַיִם water מֵ mē מִן from עַ֖ל ʕˌal עַל upon פְּנֵ֥י pᵊnˌê פָּנֶה face הָֽ hˈā הַ the אֲדָמָֽה׃ ʔᵃḏāmˈā אֲדָמָה soil
8:8. emisit quoque columbam post eum ut videret si iam cessassent aquae super faciem terraeHe sent forth also a dove after him, to see if the waters had now ceased upon the face of the earth.
8. And he sent forth a dove from him, to see if the waters were abated from off the face of the ground;
8:8. Likewise, he sent forth a dove after him, in order to see if the waters had now ceased upon the face of the earth.
8:8. Also he sent forth a dove from him, to see if the waters were abated from off the face of the ground;
Also he sent forth a dove from him, to see if the waters were abated from off the face of the ground:

8: Потом выпустил от себя голубя, чтобы видеть, сошла ли вода с лица земли,
8:8
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
τὴν ο the
περιστερὰν περιστερα dove
ὀπίσω οπισω in back; after
αὐτοῦ αυτος he; him
ἰδεῖν οραω view; see
εἰ ει if; whether
κεκόπακεν κοπαζω exhausted; abate
τὸ ο the
ὕδωρ υδωρ water
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
τῆς ο the
γῆς γη earth; land
8:8
וַ wa וְ and
יְשַׁלַּ֥ח yᵊšallˌaḥ שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יֹּונָ֖ה yyônˌā יֹונָה dove
מֵ מִן from
אִתֹּ֑ו ʔittˈô אֵת together with
לִ li לְ to
רְאֹות֙ rᵊʔôṯ ראה see
הֲ hᵃ הֲ [interrogative]
קַ֣לּוּ qˈallû קלל be slight
הַ ha הַ the
מַּ֔יִם mmˈayim מַיִם water
מֵ מִן from
עַ֖ל ʕˌal עַל upon
פְּנֵ֥י pᵊnˌê פָּנֶה face
הָֽ hˈā הַ the
אֲדָמָֽה׃ ʔᵃḏāmˈā אֲדָמָה soil
8:8. emisit quoque columbam post eum ut videret si iam cessassent aquae super faciem terrae
He sent forth also a dove after him, to see if the waters had now ceased upon the face of the earth.
8:8. Likewise, he sent forth a dove after him, in order to see if the waters had now ceased upon the face of the earth.
8:8. Also he sent forth a dove from him, to see if the waters were abated from off the face of the ground;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: «Потом выпустил… голубя…» Новый выпуск Ной сделал через семь дней после первого (10: ст.); на этот раз он выпустил голубя, что больше отвечало цели, так как голубь питается зернами и боится влаги.
Adam Clarke: Commentary on the Bible - 1831
8:8: He sent forth a dove - The dove was sent forth thrice; the first time she speedily returned, having, in all probability, gone but a little way from the ark, as she must naturally be terrified at the appearance of the waters. After seven days, being sent out a second time, she returned with an olive leaf pluckt off, Gen 8:11, an emblem of the restoration of peace between God and the earth; and from this circumstance the olive has been the emblem of peace among all civilized nations. At the end of the other seven days the dove being sent out the third time, returned no more, from which Noah conjectured that the earth was now sufficiently drained, and therefore removed the covering of the ark, which probably gave liberty to many of the fowls to fly off, which circumstance would afford him the greater facility in making arrangements for disembarking the beasts and reptiles, and heavy-bodied domestic fowls, which might yet remain. See Gen 8:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:8: a dove: Gen 8:10-12; Sol 1:15, Sol 2:11, Sol 2:12, Sol 2:14; Mat 10:16
John Gill
8:8 Also he sent forth a dove from him,.... Seven days after he had sent out the raven, as in Gen 8:10.
to see if the waters were abated from off the face of the ground; for the dove is a creature that delights in cleanness, flies low, and goes far off, so that if it returned not again, he might conclude that the waters were gone off the earth; but being a sociable creature, and familiar to men, and especially loving to its mate, if they were not gone off, it would certainly return again. This some take to be an emblem of the Gospel, bringing the good tidings of peace, pardon, righteousness and salvation by Jesus Christ: rather it is an emblem of a sensible sinner, and true believer in Christ, being mournful, timorous, swift, modest, and affectionate; such persons, like doves of the valley, mourn for their iniquities; tremble at the sight of their sins, and the curses of the law, at the apprehension of divine wrath, at the awful judgment of God; and are fearful lest Christ should not receive them, to whom they swiftly fly for refuge, as doves to their windows; and who are modest, meek, and lowly, and affectionate to Christ, and one another. The Targum of Jonathan calls this an house dove, or tame one: hence, perhaps, came the practice of making use of doves as messengers to carry letters from place to place (o).
(o) Plin. Nat. Hist. l. 10. c. 37.
John Wesley
8:8 He sent forth a dove - Which returned the first time with no good news, but probably wet and dirty; but the second time she brought an olive leaf in her bill, which appeared to be fresh plucked off; a plain indication that now the trees began to appear above water. Note here, that Noah set forth the dove the second time, seven days after the first time, and the third time was after seven days too: and probably the first sending of her out was seven days after the sending forth of the raven. The olive branch is an emblem of peace.
Robert Jamieson, A. R. Fausset and David Brown
8:8 Also he sent forth a dove--a bird flying low and naturally disposed to return to the place of her abode.
8:98:9: Եւ չգտեալ աղաւնւոյն հանգիստ ոտից իւրոց՝ դարձա՛ւ անդրէն առ նա ՚ի տապան անդր. զի ջո՛ւր դեռ ունէր զամենայն երեսս երկրի։ Եւ ձգեաց զձեռն եւ ընկալաւ զնա, եւ առ զնա անդրէն առ ի՛ւր ՚ի տապան անդր[60]։ [60] Ոմանք. Անդրէն առ Նոյ ՚ի տա՛՛.. եւ ձգեաց զձեռն իւր եւ ընկա՛՛։
9 Աղաւնին իր ոտքը դնելու տեղ չգտնելով՝ վերադարձաւ նրա մօտ՝ տապան, որովհետեւ ջուրը դեռ ծածկել էր ողջ երկիրը: Նոյը երկարեց ձեռքը, բռնեց նրան եւ բերեց իր մօտ՝ տապան:
9 Բայց աղաւնին իր ոտքը դնելու տեղ չգտաւ ու տապանը դարձաւ. վասն զի բոլոր երկրին երեսը ջուրեր կային։ Այն ատեն Նոյ իր ձեռքը երկնցուց ու առաւ զանիկա եւ իր քով տապանին մէջ բերաւ։
Եւ չգտեալ աղաւնւոյն հանգիստ ոտից իւրոց` դարձաւ անդրէն առ նա ի տապան անդր. զի ջուր դեռ ունէր զամենայն երեսս երկրի. եւ ձգեաց զձեռն եւ ընկալաւ զնա, եւ առ զնա անդրէն առ իւր ի տապան անդր:

8:9: Եւ չգտեալ աղաւնւոյն հանգիստ ոտից իւրոց՝ դարձա՛ւ անդրէն առ նա ՚ի տապան անդր. զի ջո՛ւր դեռ ունէր զամենայն երեսս երկրի։ Եւ ձգեաց զձեռն եւ ընկալաւ զնա, եւ առ զնա անդրէն առ ի՛ւր ՚ի տապան անդր[60]։
[60] Ոմանք. Անդրէն առ Նոյ ՚ի տա՛՛.. եւ ձգեաց զձեռն իւր եւ ընկա՛՛։
9 Աղաւնին իր ոտքը դնելու տեղ չգտնելով՝ վերադարձաւ նրա մօտ՝ տապան, որովհետեւ ջուրը դեռ ծածկել էր ողջ երկիրը: Նոյը երկարեց ձեռքը, բռնեց նրան եւ բերեց իր մօտ՝ տապան:
9 Բայց աղաւնին իր ոտքը դնելու տեղ չգտաւ ու տապանը դարձաւ. վասն զի բոլոր երկրին երեսը ջուրեր կային։ Այն ատեն Նոյ իր ձեռքը երկնցուց ու առաւ զանիկա եւ իր քով տապանին մէջ բերաւ։
zohrab-1805▾ eastern-1994▾ western am▾
8:99: но голубь не нашел места покоя для ног своих и возвратился к нему в ковчег, ибо вода была еще на поверхности всей земли; и он простер руку свою, и взял его, и принял к себе в ковчег.
8:9 καὶ και and; even οὐχ ου not εὑροῦσα ευρισκω find ἡ ο the περιστερὰ περιστερα dove ἀνάπαυσιν αναπαυσις respite; relief τοῖς ο the ποσὶν πους foot; pace αὐτῆς αυτος he; him ὑπέστρεψεν υποστρεφω return πρὸς προς to; toward αὐτὸν αυτος he; him εἰς εις into; for τὴν ο the κιβωτόν κιβωτος ark ὅτι οτι since; that ὕδωρ υδωρ water ἦν ειμι be ἐπὶ επι in; on παντὶ πας all; every προσώπῳ προσωπον face; ahead of πάσης πας all; every τῆς ο the γῆς γη earth; land καὶ και and; even ἐκτείνας εκτεινω extend τὴν ο the χεῖρα χειρ hand αὐτοῦ αυτος he; him ἔλαβεν λαμβανω take; get αὐτὴν αυτος he; him καὶ και and; even εἰσήγαγεν εισαγω lead in; bring in αὐτὴν αυτος he; him πρὸς προς to; toward ἑαυτὸν εαυτου of himself; his own εἰς εις into; for τὴν ο the κιβωτόν κιβωτος ark
8:9 וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not מָצְאָה֩ māṣᵊʔˌā מצא find הַ ha הַ the יֹּונָ֨ה yyônˌā יֹונָה dove מָנֹ֜וחַ mānˈôₐḥ מָנֹוחַ resting place לְ lᵊ לְ to כַף־ ḵaf- כַּף palm רַגְלָ֗הּ raḡlˈāh רֶגֶל foot וַ wa וְ and תָּ֤שָׁב ttˈāšov שׁוב return אֵלָיו֙ ʔēlāʸw אֶל to אֶל־ ʔel- אֶל to הַ ha הַ the תֵּבָ֔ה ttēvˈā תֵּבָה ark כִּי־ kî- כִּי that מַ֖יִם mˌayim מַיִם water עַל־ ʕal- עַל upon פְּנֵ֣י pᵊnˈê פָּנֶה face כָל־ ḵol- כֹּל whole הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וַ wa וְ and יִּשְׁלַ֤ח yyišlˈaḥ שׁלח send יָדֹו֙ yāḏˌô יָד hand וַ wa וְ and יִּקָּחֶ֔הָ yyiqqāḥˈehā לקח take וַ wa וְ and יָּבֵ֥א yyāvˌē בוא come אֹתָ֛הּ ʔōṯˈāh אֵת [object marker] אֵלָ֖יו ʔēlˌāʸw אֶל to אֶל־ ʔel- אֶל to הַ ha הַ the תֵּבָֽה׃ ttēvˈā תֵּבָה ark
8:9. quae cum non invenisset ubi requiesceret pes eius reversa est ad eum in arcam aquae enim erant super universam terram extenditque manum et adprehensam intulit in arcamBut she, not finding where her foot might rest, returned to him into the ark: for the waters were upon the whole earth: and he put forth his hand, and caught her, and brought her into the ark.
9. but the dove found no rest for the sole of her foot, and she returned unto him to the ark, for the waters were on the face of the whole earth: and he put forth his hand, and took her, and brought her in unto him into the ark.
8:9. But when she did not find a place where her foot might rest, she returned to him in the ark. For the waters were upon the whole earth. And he extended his hand and caught her, and he brought her into the ark.
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, 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:

9: но голубь не нашел места покоя для ног своих и возвратился к нему в ковчег, ибо вода была еще на поверхности всей земли; и он простер руку свою, и взял его, и принял к себе в ковчег.
8:9
καὶ και and; even
οὐχ ου not
εὑροῦσα ευρισκω find
ο the
περιστερὰ περιστερα dove
ἀνάπαυσιν αναπαυσις respite; relief
τοῖς ο the
ποσὶν πους foot; pace
αὐτῆς αυτος he; him
ὑπέστρεψεν υποστρεφω return
πρὸς προς to; toward
αὐτὸν αυτος he; him
εἰς εις into; for
τὴν ο the
κιβωτόν κιβωτος ark
ὅτι οτι since; that
ὕδωρ υδωρ water
ἦν ειμι be
ἐπὶ επι in; on
παντὶ πας all; every
προσώπῳ προσωπον face; ahead of
πάσης πας all; every
τῆς ο the
γῆς γη earth; land
καὶ και and; even
ἐκτείνας εκτεινω extend
τὴν ο the
χεῖρα χειρ hand
αὐτοῦ αυτος he; him
ἔλαβεν λαμβανω take; get
αὐτὴν αυτος he; him
καὶ και and; even
εἰσήγαγεν εισαγω lead in; bring in
αὐτὴν αυτος he; him
πρὸς προς to; toward
ἑαυτὸν εαυτου of himself; his own
εἰς εις into; for
τὴν ο the
κιβωτόν κιβωτος ark
8:9
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
מָצְאָה֩ māṣᵊʔˌā מצא find
הַ ha הַ the
יֹּונָ֨ה yyônˌā יֹונָה dove
מָנֹ֜וחַ mānˈôₐḥ מָנֹוחַ resting place
לְ lᵊ לְ to
כַף־ ḵaf- כַּף palm
רַגְלָ֗הּ raḡlˈāh רֶגֶל foot
וַ wa וְ and
תָּ֤שָׁב ttˈāšov שׁוב return
אֵלָיו֙ ʔēlāʸw אֶל to
אֶל־ ʔel- אֶל to
הַ ha הַ the
תֵּבָ֔ה ttēvˈā תֵּבָה ark
כִּי־ kî- כִּי that
מַ֖יִם mˌayim מַיִם water
עַל־ ʕal- עַל upon
פְּנֵ֣י pᵊnˈê פָּנֶה face
כָל־ ḵol- כֹּל whole
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וַ wa וְ and
יִּשְׁלַ֤ח yyišlˈaḥ שׁלח send
יָדֹו֙ yāḏˌô יָד hand
וַ wa וְ and
יִּקָּחֶ֔הָ yyiqqāḥˈehā לקח take
וַ wa וְ and
יָּבֵ֥א yyāvˌē בוא come
אֹתָ֛הּ ʔōṯˈāh אֵת [object marker]
אֵלָ֖יו ʔēlˌāʸw אֶל to
אֶל־ ʔel- אֶל to
הַ ha הַ the
תֵּבָֽה׃ ttēvˈā תֵּבָה ark
8:9. quae cum non invenisset ubi requiesceret pes eius reversa est ad eum in arcam aquae enim erant super universam terram extenditque manum et adprehensam intulit in arcam
But she, not finding where her foot might rest, returned to him into the ark: for the waters were upon the whole earth: and he put forth his hand, and caught her, and brought her into the ark.
8:9. But when she did not find a place where her foot might rest, she returned to him in the ark. For the waters were upon the whole earth. And he extended his hand and caught her, and he brought her into the ark.
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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: «но голубь не нашел места покоя для ног своих… и он простер руку свою и взял его, и принял… в ковчег…» Картинное изображение факта, из которого Ной убеждался, что земля еще непригодна для жительства на ней не только людей, но даже и птиц.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:9: 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
Geneva 1599
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 (e) put forth his hand, and took her, and pulled her in unto him into the ark.
(e) The raven flew to and fro, resting on the ark, but did not come into it, unlike the dove that was taken in.
John Gill
8:9 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.
8:108:10: Եւ դադարեաց եւս աւուրս եւթն, եւ դարձաւ արձակեաց զաղաւնին ՚ի տապանէ անտի[61]։ [61] Ոմանք. Եւ դարձեալ արձակեաց։
10 Նա սպասեց եւս եօթը օր ու տապանից դարձեալ արձակեց աղաւնուն:
10 Եօթը օր ալ սպասեց եւ նորէն աղաւնի մը տապանէն արձակեց։
Եւ դադարեաց եւս աւուրս եւթն, եւ դարձաւ արձակեաց զաղաւնին ի տապանէ անտի:

8:10: Եւ դադարեաց եւս աւուրս եւթն, եւ դարձաւ արձակեաց զաղաւնին ՚ի տապանէ անտի[61]։
[61] Ոմանք. Եւ դարձեալ արձակեաց։
10 Նա սպասեց եւս եօթը օր ու տապանից դարձեալ արձակեց աղաւնուն:
10 Եօթը օր ալ սպասեց եւ նորէն աղաւնի մը տապանէն արձակեց։
zohrab-1805▾ eastern-1994▾ western am▾
8:1010: И помедлил еще семь дней других и опять выпустил голубя из ковчега.
8:10 καὶ και and; even ἐπισχὼν επεχω fix on; hold on ἔτι ετι yet; still ἡμέρας ημερα day ἑπτὰ επτα seven ἑτέρας ετερος different; alternate πάλιν παλιν again ἐξαπέστειλεν εξαποστελλω send forth τὴν ο the περιστερὰν περιστερα dove ἐκ εκ from; out of τῆς ο the κιβωτοῦ κιβωτος ark
8:10 וַ wa וְ and יָּ֣חֶל yyˈāḥel חיל wait עֹ֔וד ʕˈôḏ עֹוד duration שִׁבְעַ֥ת šivʕˌaṯ שֶׁבַע seven יָמִ֖ים yāmˌîm יֹום day אֲחֵרִ֑ים ʔᵃḥērˈîm אַחֵר other וַ wa וְ and יֹּ֛סֶף yyˈōsef יסף add שַׁלַּ֥ח šallˌaḥ שׁלח send אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יֹּונָ֖ה yyônˌā יֹונָה dove מִן־ min- מִן from הַ ha הַ the תֵּבָֽה׃ ttēvˈā תֵּבָה ark
8:10. expectatis autem ultra septem diebus aliis rursum dimisit columbam ex arcaAnd having waited yet seven other days, he again sent forth the dove out of the ark.
10. And he stayed yet other seven days; and again he sent forth the dove out of the ark;
8:10. And then, having waited a further seven days, he again sent forth the dove out of the ark.
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; and again he sent forth the dove out of the ark:

10: И помедлил еще семь дней других и опять выпустил голубя из ковчега.
8:10
καὶ και and; even
ἐπισχὼν επεχω fix on; hold on
ἔτι ετι yet; still
ἡμέρας ημερα day
ἑπτὰ επτα seven
ἑτέρας ετερος different; alternate
πάλιν παλιν again
ἐξαπέστειλεν εξαποστελλω send forth
τὴν ο the
περιστερὰν περιστερα dove
ἐκ εκ from; out of
τῆς ο the
κιβωτοῦ κιβωτος ark
8:10
וַ wa וְ and
יָּ֣חֶל yyˈāḥel חיל wait
עֹ֔וד ʕˈôḏ עֹוד duration
שִׁבְעַ֥ת šivʕˌaṯ שֶׁבַע seven
יָמִ֖ים yāmˌîm יֹום day
אֲחֵרִ֑ים ʔᵃḥērˈîm אַחֵר other
וַ wa וְ and
יֹּ֛סֶף yyˈōsef יסף add
שַׁלַּ֥ח šallˌaḥ שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יֹּונָ֖ה yyônˌā יֹונָה dove
מִן־ min- מִן from
הַ ha הַ the
תֵּבָֽה׃ ttēvˈā תֵּבָה ark
8:10. expectatis autem ultra septem diebus aliis rursum dimisit columbam ex arca
And having waited yet seven other days, he again sent forth the dove out of the ark.
8:10. And then, having waited a further seven days, he again sent forth the dove out of the ark.
8:10. And he stayed yet other seven days; and again he sent forth the dove out of the ark;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: «И помедлил еще семь дней других, и опять выпустил голубя…» Это частое повторение семидневного периода может служить доказательством того, что недельное счисление времени было еще тогда уже хорошо известно.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:10: stayed: Psa 40:1; Isa 8:17, Isa 26:8; Rom 8:25
seven: Gen 8:12, Gen 7:4, Gen 7:10
John Gill
8:10 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.
Robert Jamieson, A. R. Fausset and David Brown
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.
8:118:11: Եւ դարձաւ առ նա աղաւնին ընդ երեկս, եւ ունէր տերեւ ձիթենւոյ շի՛ղ ՚ի բերան իւրում. եւ գիտա՛ց Նոյ, թէ ցածուցեալ են ջուրքն յերկրէ[62]։ [62] Ոմանք. Շիւղ ՚ի բերանի իւրում։
11 Աղաւնին նրա մօտ վերադարձաւ երեկոյեան: Նրա կտուցին ձիթենու մի շիւղ կար: Նոյը դրանից հասկացաւ, որ ջրերը քաշուել են երկրի վրայից:
11 Ու իրիկուան դէմ աղաւնին անոր եկաւ եւ ահա իր բերանը ձիթենիի նոր փրցուած տերեւ մը կար, ուստի Նոյ գիտցաւ թէ ջուրերը երկրի վրայէն քիչցած են։
Եւ դարձաւ առ նա աղաւնին ընդ երեկս, եւ ունէր տերեւ ձիթենւոյ շիղ ի բերան իւրում. եւ գիտաց Նոյ, թէ ցածուցեալ են ջուրքն յերկրէ:

8:11: Եւ դարձաւ առ նա աղաւնին ընդ երեկս, եւ ունէր տերեւ ձիթենւոյ շի՛ղ ՚ի բերան իւրում. եւ գիտա՛ց Նոյ, թէ ցածուցեալ են ջուրքն յերկրէ[62]։
[62] Ոմանք. Շիւղ ՚ի բերանի իւրում։
11 Աղաւնին նրա մօտ վերադարձաւ երեկոյեան: Նրա կտուցին ձիթենու մի շիւղ կար: Նոյը դրանից հասկացաւ, որ ջրերը քաշուել են երկրի վրայից:
11 Ու իրիկուան դէմ աղաւնին անոր եկաւ եւ ահա իր բերանը ձիթենիի նոր փրցուած տերեւ մը կար, ուստի Նոյ գիտցաւ թէ ջուրերը երկրի վրայէն քիչցած են։
zohrab-1805▾ eastern-1994▾ western am▾
8:1111: Голубь возвратился к нему в вечернее время, и вот, свежий масличный лист во рту у него, и Ной узнал, что вода сошла с земли.
8:11 καὶ και and; even ἀνέστρεψεν αναστρεφω overturn; turn up / back πρὸς προς to; toward αὐτὸν αυτος he; him ἡ ο the περιστερὰ περιστερα dove τὸ ο the πρὸς προς to; toward ἑσπέραν εσπερα evening καὶ και and; even εἶχεν εχω have; hold φύλλον φυλλον leaf ἐλαίας ελαια olive tree; olive κάρφος καρφος speck ἐν εν in τῷ ο the στόματι στομα mouth; edge αὐτῆς αυτος he; him καὶ και and; even ἔγνω γινωσκω know Νωε νωε Nōe; Noe ὅτι οτι since; that κεκόπακεν κοπαζω exhausted; abate τὸ ο the ὕδωρ υδωρ water ἀπὸ απο from; away τῆς ο the γῆς γη earth; land
8:11 וַ wa וְ and תָּבֹ֨א ttāvˌō בוא come אֵלָ֤יו ʔēlˈāʸw אֶל to הַ ha הַ the יֹּונָה֙ yyônˌā יֹונָה dove לְ lᵊ לְ to עֵ֣ת ʕˈēṯ עֵת time עֶ֔רֶב ʕˈerev עֶרֶב evening וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold עֲלֵה־ ʕᵃlē- עָלֶה leafage זַ֖יִת zˌayiṯ זַיִת olive טָרָ֣ף ṭārˈāf טָרָף fresh plucked בְּ bᵊ בְּ in פִ֑יהָ fˈîhā פֶּה mouth וַ wa וְ and יֵּ֣דַע yyˈēḏaʕ ידע know נֹ֔חַ nˈōₐḥ נֹחַ Noah כִּי־ kî- כִּי that קַ֥לּוּ qˌallû קלל be slight הַ ha הַ the מַּ֖יִם mmˌayim מַיִם water מֵ mē מִן from עַ֥ל ʕˌal עַל upon הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
8:11. at illa venit ad eum ad vesperam portans ramum olivae virentibus foliis in ore suo intellexit ergo Noe quod cessassent aquae super terramAnd she came to him in the evening, carrying a bough of an olive tree, with green leaves, in her mouth. Noe therefore understood that the waters were ceased upon the earth.
11. and the dove came in to him at eventide; and, lo, in her mouth an olive leaf pluckt off: so Noah knew that the waters were abated from off the earth.
8:11. And she came to him in the evening, carrying in her mouth an olive branch with green leaves. Noah then understood that the waters had ceased upon the earth.
8:11. And the dove came in to him in the evening; and, lo, in her mouth [was] an olive leaf pluckt off: so Noah knew that the waters were abated from off the earth.
And the dove came in to him in the evening; and, lo, in her mouth [was] an olive leaf pluckt off: so Noah knew that the waters were abated from off the earth:

11: Голубь возвратился к нему в вечернее время, и вот, свежий масличный лист во рту у него, и Ной узнал, что вода сошла с земли.
8:11
καὶ και and; even
ἀνέστρεψεν αναστρεφω overturn; turn up / back
πρὸς προς to; toward
αὐτὸν αυτος he; him
ο the
περιστερὰ περιστερα dove
τὸ ο the
πρὸς προς to; toward
ἑσπέραν εσπερα evening
καὶ και and; even
εἶχεν εχω have; hold
φύλλον φυλλον leaf
ἐλαίας ελαια olive tree; olive
κάρφος καρφος speck
ἐν εν in
τῷ ο the
στόματι στομα mouth; edge
αὐτῆς αυτος he; him
καὶ και and; even
ἔγνω γινωσκω know
Νωε νωε Nōe; Noe
ὅτι οτι since; that
κεκόπακεν κοπαζω exhausted; abate
τὸ ο the
ὕδωρ υδωρ water
ἀπὸ απο from; away
τῆς ο the
γῆς γη earth; land
8:11
וַ wa וְ and
תָּבֹ֨א ttāvˌō בוא come
אֵלָ֤יו ʔēlˈāʸw אֶל to
הַ ha הַ the
יֹּונָה֙ yyônˌā יֹונָה dove
לְ lᵊ לְ to
עֵ֣ת ʕˈēṯ עֵת time
עֶ֔רֶב ʕˈerev עֶרֶב evening
וְ wᵊ וְ and
הִנֵּ֥ה hinnˌē הִנֵּה behold
עֲלֵה־ ʕᵃlē- עָלֶה leafage
זַ֖יִת zˌayiṯ זַיִת olive
טָרָ֣ף ṭārˈāf טָרָף fresh plucked
בְּ bᵊ בְּ in
פִ֑יהָ fˈîhā פֶּה mouth
וַ wa וְ and
יֵּ֣דַע yyˈēḏaʕ ידע know
נֹ֔חַ nˈōₐḥ נֹחַ Noah
כִּי־ kî- כִּי that
קַ֥לּוּ qˌallû קלל be slight
הַ ha הַ the
מַּ֖יִם mmˌayim מַיִם water
מֵ מִן from
עַ֥ל ʕˌal עַל upon
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
8:11. at illa venit ad eum ad vesperam portans ramum olivae virentibus foliis in ore suo intellexit ergo Noe quod cessassent aquae super terram
And she came to him in the evening, carrying a bough of an olive tree, with green leaves, in her mouth. Noe therefore understood that the waters were ceased upon the earth.
8:11. And she came to him in the evening, carrying in her mouth an olive branch with green leaves. Noah then understood that the waters had ceased upon the earth.
8:11. And the dove came in to him in the evening; and, lo, in her mouth [was] an olive leaf pluckt off: so Noah knew that the waters were abated from off the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: «Голубь возвратился к нему в вечернее время…» Это было свидетельством того, что земля уже несколько пообсохла, так что открывалась возможность провести на ней целый день, до захода солнца.

«и вот, свежий масличный лист во рту у него…» Лучшее доказательство того, что на земле уже начала пробуждаться новая жизнь. Кроме того, масличное дерево, из которого добывается елей и который служит в Священном Писании символом радости и мира и давало Ною успокоительное указание на прекращение божественной кары (наказания).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:11: an olive: Neh 8:15; Zac 4:12-14; Rom 10:15
Geneva 1599
8:11 And the dove came in to him in the evening; and, lo, in her mouth [was] an (f) olive leaf pluckt off: so Noah knew that the waters were abated from off the earth.
(f) Which was a sign that the waters were much diminished: for the olives do not grow on the high mountains.
John Gill
8:11 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; 4Kings 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.
(p) "ramum olivae", V. L. so Ainsworth, see Neh. viii. 15. (q) Geograph. l. 11. p. 363. (r) Tournefort's Voyage to the Levant, vol. 3. p. 173.
8:128:12: Եւ դադարեաց աւուրս եւթն եւս, եւ դարձեալ արձակեա՛ց զաղաւնին։ Եւ ո՛չ եւս յաւելաւ դառնալ առ նա[63]։ [63] Ոմանք. Եւ ո՛չ եւս յաւել դառ՛՛։
12 Նոյն սպասեց եւս եօթը օր ու նորից արձակեց աղաւնուն, որն այլեւս նրա մօտ չվերադարձաւ:
12 Եւ եօթը օր ալ սպասեց ու նորէն աղաւնի մը արձակեց, որ ա՛լ անոր չդարձաւ։
Եւ դադարեաց աւուրս եւթն եւս, եւ դարձեալ արձակեաց զաղաւնին, եւ ոչ եւս յաւել դառնալ առ նա:

8:12: Եւ դադարեաց աւուրս եւթն եւս, եւ դարձեալ արձակեա՛ց զաղաւնին։ Եւ ո՛չ եւս յաւելաւ դառնալ առ նա[63]։
[63] Ոմանք. Եւ ո՛չ եւս յաւել դառ՛՛։
12 Նոյն սպասեց եւս եօթը օր ու նորից արձակեց աղաւնուն, որն այլեւս նրա մօտ չվերադարձաւ:
12 Եւ եօթը օր ալ սպասեց ու նորէն աղաւնի մը արձակեց, որ ա՛լ անոր չդարձաւ։
zohrab-1805▾ eastern-1994▾ western am▾
8:1212: Он помедлил еще семь дней других и выпустил голубя; и он уже не возвратился к нему.
8:12 καὶ και and; even ἐπισχὼν επεχω fix on; hold on ἔτι ετι yet; still ἡμέρας ημερα day ἑπτὰ επτα seven ἑτέρας ετερος different; alternate πάλιν παλιν again ἐξαπέστειλεν εξαποστελλω send forth τὴν ο the περιστεράν περιστερα dove καὶ και and; even οὐ ου not προσέθετο προστιθημι add; continue τοῦ ο the ἐπιστρέψαι επιστρεφω turn around; return πρὸς προς to; toward αὐτὸν αυτος he; him ἔτι ετι yet; still
8:12 וַ wa וְ and יִּיָּ֣חֶל yyiyyˈāḥel יחל wait, to hope עֹ֔וד ʕˈôḏ עֹוד duration שִׁבְעַ֥ת šivʕˌaṯ שֶׁבַע seven יָמִ֖ים yāmˌîm יֹום day אֲחֵרִ֑ים ʔᵃḥērˈîm אַחֵר other וַ wa וְ and יְשַׁלַּח֙ yᵊšallˌaḥ שׁלח send אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יֹּונָ֔ה yyônˈā יֹונָה dove וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יָסְפָ֥ה yāsᵊfˌā יסף add שׁוּב־ šûv- שׁוב return אֵלָ֖יו ʔēlˌāʸw אֶל to עֹֽוד׃ ʕˈôḏ עֹוד duration
8:12. expectavitque nihilominus septem alios dies et emisit columbam quae non est reversa ultra ad eumAnd he stayed yet other seven days: and he sent forth the dove, which returned not any more unto him.
12. And he stayed yet other seven days; and sent forth the dove; and she returned not again unto him any more.
8:12. And nevertheless, he waited another seven days. And he sent forth the dove, which no longer returned to him.
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; and sent forth the dove; which returned not again unto him any more:

12: Он помедлил еще семь дней других и выпустил голубя; и он уже не возвратился к нему.
8:12
καὶ και and; even
ἐπισχὼν επεχω fix on; hold on
ἔτι ετι yet; still
ἡμέρας ημερα day
ἑπτὰ επτα seven
ἑτέρας ετερος different; alternate
πάλιν παλιν again
ἐξαπέστειλεν εξαποστελλω send forth
τὴν ο the
περιστεράν περιστερα dove
καὶ και and; even
οὐ ου not
προσέθετο προστιθημι add; continue
τοῦ ο the
ἐπιστρέψαι επιστρεφω turn around; return
πρὸς προς to; toward
αὐτὸν αυτος he; him
ἔτι ετι yet; still
8:12
וַ wa וְ and
יִּיָּ֣חֶל yyiyyˈāḥel יחל wait, to hope
עֹ֔וד ʕˈôḏ עֹוד duration
שִׁבְעַ֥ת šivʕˌaṯ שֶׁבַע seven
יָמִ֖ים yāmˌîm יֹום day
אֲחֵרִ֑ים ʔᵃḥērˈîm אַחֵר other
וַ wa וְ and
יְשַׁלַּח֙ yᵊšallˌaḥ שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יֹּונָ֔ה yyônˈā יֹונָה dove
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יָסְפָ֥ה yāsᵊfˌā יסף add
שׁוּב־ šûv- שׁוב return
אֵלָ֖יו ʔēlˌāʸw אֶל to
עֹֽוד׃ ʕˈôḏ עֹוד duration
8:12. expectavitque nihilominus septem alios dies et emisit columbam quae non est reversa ultra ad eum
And he stayed yet other seven days: and he sent forth the dove, which returned not any more unto him.
8:12. And nevertheless, he waited another seven days. And he sent forth the dove, which no longer returned to him.
8:12. And he stayed yet other seven days; and sent forth the dove; which returned not again unto him any more.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: «Он помедлил еще семь дней других и опять выпустил голубя…» На этот раз голубь уж не вернулся, чем доказал, что на земле свободно можно жить и человеку.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:12: 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
John Gill
8:12 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.
(s) Apud Euseb. Praepar. Evangel. l. 9. c. 12. p. 414, 415. (t) Antiqu. l. 1. c. 3. p. 5. (u) De Solert. Animal. (w) De Dea Syria.
Robert Jamieson, A. R. Fausset and David Brown
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.
other seven days--a strong presumptive proof that Noah observed the Sabbath during his residence in the ark.
8:138:13: Եւ եղեւ ՚ի վեցհարիւրորդի եւ ՚ի միո՛ւմ ամի կենաց Նոյի, յամսեանն առաջնում որ օր մի էր ամսոյն, նուազեա՛ց ջուրն յերեսաց երկրի։ Եւ եբա՛ց Նոյ զձեղուն տապանին զոր արար ※։ Եւ ետես զի նուազեալ էր ջուրն յերեսաց երկրի[64]։ [64] Ոմանք. Եւ եղեւ յետ վեցհարիւրորդի եւ... յերեսաց երկրէ։
13 Նոյի կեանքի վեցհարիւրմէկերորդ տարում, առաջին ամսի առաջին օրը ջրերը քաշուեցին երկրի վրայից: Նոյը բացեց իր կառուցած տապանի ծածկը եւ տեսաւ, որ ջուրը քաշուել է երկրի երեսից:
13 Նոյի կեանքին վեց հարիւրմէկերորդ տարուան առաջին ամսուան առաջին օրը, ջուրերը երկրին վրայէն ցամքեցան։ Նոյ տապանին ծածկոցը վերցուց ու նայեցաւ եւ ահա երկրին երեսը ցամքեր էր։
Եւ եղեւ ի վեց հարիւրորդի եւ ի միում ամի [123]կենաց Նոյի``, յամսեանն առաջնում որ օր մի էր ամսոյն, նուազեաց ջուրն յերեսաց երկրէ. եւ եբաց Նոյ զձեղուն տապանին զոր արար, եւ ետես զի նուազեալ էր ջուրն յերեսաց երկրէ:

8:13: Եւ եղեւ ՚ի վեցհարիւրորդի եւ ՚ի միո՛ւմ ամի կենաց Նոյի, յամսեանն առաջնում որ օր մի էր ամսոյն, նուազեա՛ց ջուրն յերեսաց երկրի։ Եւ եբա՛ց Նոյ զձեղուն տապանին զոր արար ※։ Եւ ետես զի նուազեալ էր ջուրն յերեսաց երկրի[64]։
[64] Ոմանք. Եւ եղեւ յետ վեցհարիւրորդի եւ... յերեսաց երկրէ։
13 Նոյի կեանքի վեցհարիւրմէկերորդ տարում, առաջին ամսի առաջին օրը ջրերը քաշուեցին երկրի վրայից: Նոյը բացեց իր կառուցած տապանի ծածկը եւ տեսաւ, որ ջուրը քաշուել է երկրի երեսից:
13 Նոյի կեանքին վեց հարիւրմէկերորդ տարուան առաջին ամսուան առաջին օրը, ջուրերը երկրին վրայէն ցամքեցան։ Նոյ տապանին ծածկոցը վերցուց ու նայեցաւ եւ ահա երկրին երեսը ցամքեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
8:1313: Шестьсот первого года к первому [дню] первого месяца иссякла вода на земле; и открыл Ной кровлю ковчега и посмотрел, и вот, обсохла поверхность земли.
8:13 καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in τῷ ο the ἑνὶ εις.1 one; unit καὶ και and; even ἑξακοσιοστῷ εξακοσιοστος year ἐν εν in τῇ ο the ζωῇ ζωη life; vitality τοῦ ο the Νωε νωε Nōe; Noe τοῦ ο the πρώτου πρωτος first; foremost μηνός μην.1 month μιᾷ εις.1 one; unit τοῦ ο the μηνός μην.1 month ἐξέλιπεν εκλειπω leave off; cease τὸ ο the ὕδωρ υδωρ water ἀπὸ απο from; away τῆς ο the γῆς γη earth; land καὶ και and; even ἀπεκάλυψεν αποκαλυπτω reveal; uncover Νωε νωε Nōe; Noe τὴν ο the στέγην στεγη roof τῆς ο the κιβωτοῦ κιβωτος ark ἣν ος who; what ἐποίησεν ποιεω do; make καὶ και and; even εἶδεν οραω view; see ὅτι οτι since; that ἐξέλιπεν εκλειπω leave off; cease τὸ ο the ὕδωρ υδωρ water ἀπὸ απο from; away προσώπου προσωπον face; ahead of τῆς ο the γῆς γη earth; land
8:13 וַֽ֠ wˈa וְ and יְהִי yᵊhˌî היה be בְּ bᵊ בְּ in אַחַ֨ת ʔaḥˌaṯ אֶחָד one וְ wᵊ וְ and שֵׁשׁ־ šēš- שֵׁשׁ six מֵאֹ֜ות mēʔˈôṯ מֵאָה hundred שָׁנָ֗ה šānˈā שָׁנָה year בָּֽ bˈā בְּ in † הַ the רִאשֹׁון֙ rišôn רִאשֹׁון first בְּ bᵊ בְּ in אֶחָ֣ד ʔeḥˈāḏ אֶחָד one לַ la לְ to † הַ the חֹ֔דֶשׁ ḥˈōḏeš חֹדֶשׁ month חָֽרְב֥וּ ḥˈārᵊvˌû חרב be dry הַ ha הַ the מַּ֖יִם mmˌayim מַיִם water מֵ mē מִן from עַ֣ל ʕˈal עַל upon הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וַ wa וְ and יָּ֤סַר yyˈāsar סור turn aside נֹ֨חַ֙ nˈōₐḥ נֹחַ Noah אֶת־ ʔeṯ- אֵת [object marker] מִכְסֵ֣ה miḵsˈē מִכְסֶה covering הַ ha הַ the תֵּבָ֔ה ttēvˈā תֵּבָה ark וַ wa וְ and יַּ֕רְא yyˈar ראה see וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold חָֽרְב֖וּ ḥˈārᵊvˌû חרב be dry פְּנֵ֥י pᵊnˌê פָּנֶה face הָֽ hˈā הַ the אֲדָמָֽה׃ ʔᵃḏāmˈā אֲדָמָה soil
8:13. igitur sescentesimo primo anno primo mense prima die mensis inminutae sunt aquae super terram et aperiens Noe tectum arcae aspexit viditque quod exsiccata esset superficies terraeTherefore in the six hundreth and first year, the first month, the first day of the month, the waters were lessened upon the earth, and Noe opening the covering of the ark, looked, and saw that the face of the earth was dried.
13. And it came to pass in the six hundred and first year, in the first month, 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 dried.
8:13. Therefore, in the six hundred and first year, in the first month, on the first day of the month, the waters were diminished upon the earth. And Noah, opening the cover of the ark, gazed out and saw that the surface of the earth had become dry.
8:13. And it came to pass in the six hundredth and first year, in the first [month], 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 hundredth and first year, in the first [month], 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:

13: Шестьсот первого года к первому [дню] первого месяца иссякла вода на земле; и открыл Ной кровлю ковчега и посмотрел, и вот, обсохла поверхность земли.
8:13
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐν εν in
τῷ ο the
ἑνὶ εις.1 one; unit
καὶ και and; even
ἑξακοσιοστῷ εξακοσιοστος year
ἐν εν in
τῇ ο the
ζωῇ ζωη life; vitality
τοῦ ο the
Νωε νωε Nōe; Noe
τοῦ ο the
πρώτου πρωτος first; foremost
μηνός μην.1 month
μιᾷ εις.1 one; unit
τοῦ ο the
μηνός μην.1 month
ἐξέλιπεν εκλειπω leave off; cease
τὸ ο the
ὕδωρ υδωρ water
ἀπὸ απο from; away
τῆς ο the
γῆς γη earth; land
καὶ και and; even
ἀπεκάλυψεν αποκαλυπτω reveal; uncover
Νωε νωε Nōe; Noe
τὴν ο the
στέγην στεγη roof
τῆς ο the
κιβωτοῦ κιβωτος ark
ἣν ος who; what
ἐποίησεν ποιεω do; make
καὶ και and; even
εἶδεν οραω view; see
ὅτι οτι since; that
ἐξέλιπεν εκλειπω leave off; cease
τὸ ο the
ὕδωρ υδωρ water
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
τῆς ο the
γῆς γη earth; land
8:13
וַֽ֠ wˈa וְ and
יְהִי yᵊhˌî היה be
בְּ bᵊ בְּ in
אַחַ֨ת ʔaḥˌaṯ אֶחָד one
וְ wᵊ וְ and
שֵׁשׁ־ šēš- שֵׁשׁ six
מֵאֹ֜ות mēʔˈôṯ מֵאָה hundred
שָׁנָ֗ה šānˈā שָׁנָה year
בָּֽ bˈā בְּ in
הַ the
רִאשֹׁון֙ rišôn רִאשֹׁון first
בְּ bᵊ בְּ in
אֶחָ֣ד ʔeḥˈāḏ אֶחָד one
לַ la לְ to
הַ the
חֹ֔דֶשׁ ḥˈōḏeš חֹדֶשׁ month
חָֽרְב֥וּ ḥˈārᵊvˌû חרב be dry
הַ ha הַ the
מַּ֖יִם mmˌayim מַיִם water
מֵ מִן from
עַ֣ל ʕˈal עַל upon
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וַ wa וְ and
יָּ֤סַר yyˈāsar סור turn aside
נֹ֨חַ֙ nˈōₐḥ נֹחַ Noah
אֶת־ ʔeṯ- אֵת [object marker]
מִכְסֵ֣ה miḵsˈē מִכְסֶה covering
הַ ha הַ the
תֵּבָ֔ה ttēvˈā תֵּבָה ark
וַ wa וְ and
יַּ֕רְא yyˈar ראה see
וְ wᵊ וְ and
הִנֵּ֥ה hinnˌē הִנֵּה behold
חָֽרְב֖וּ ḥˈārᵊvˌû חרב be dry
פְּנֵ֥י pᵊnˌê פָּנֶה face
הָֽ hˈā הַ the
אֲדָמָֽה׃ ʔᵃḏāmˈā אֲדָמָה soil
8:13. igitur sescentesimo primo anno primo mense prima die mensis inminutae sunt aquae super terram et aperiens Noe tectum arcae aspexit viditque quod exsiccata esset superficies terrae
Therefore in the six hundreth and first year, the first month, the first day of the month, the waters were lessened upon the earth, and Noe opening the covering of the ark, looked, and saw that the face of the earth was dried.
8:13. Therefore, in the six hundred and first year, in the first month, on the first day of the month, the waters were diminished upon the earth. And Noah, opening the cover of the ark, gazed out and saw that the surface of the earth had become dry.
8:13. And it came to pass in the six hundredth and first year, in the first [month], 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: «Шестьсот первого года (жизни Ноевой), к первому (дню) первого месяца иссякла вода на земле…» Вот хронологические даты окончания потопа, которое, таким образом, падало на первый день нового года, т. е. на начало месяца тишри (сент.-окт.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13 And it came to pass in the six hundredth and first year, in the first month, 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. 14 And in the second month, on the seven and twentieth day of the month, was the earth dried.
Here is, 1. The ground dry (v. 13), that is, all the water carried off it, which, upon the first day of the first month (a joyful new-year's-day it was), Noah was himself an eye-witness of. He 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 a most comfortable prospect he had. For behold, behold and wonder, the face of the ground was dry. Note, (1.) It is a great mercy to see ground about us. Noah was more sensible of it than we are; for mercies restored are much more affecting than mercies continued. (2.) The divine power which now renewed the face of the earth can renew the face of an afflicted troubled soul and of a distressed persecuted church. He can make dry ground to appear even where it seemed to have been lost and forgotten, Ps. xviii. 16. 2. The ground dried (v. 14), so as to be a fit habitation for Noah. Observe, Though Noah saw the ground dry the first day of the first month, yet God would not suffer him to go out of the ark till the twenty-seventh day of the second month. Perhaps Noah, being somewhat weary of his restraint, would have quitted the ark at first; but God, in kindness to him, ordered him to stay so much longer. Note, God consults our benefit rather than our desires; for he knows what is good for us better than we do for ourselves, and how long it is fit our restraints should continue and desired mercies should be delayed. We would go out of the ark before the ground is dried: and perhaps, if the door be shut, are ready to remove the covering, and to climb up some other way; but we should be satisfied that God's time of showing mercy is certainly the best time, when the mercy is ripe for us and we are ready for it.
Albert Barnes: Notes on the Bible - 1834
8:13-14
Noah delays apparently another month, and, on the first day of the new year, ventures to remove the covering of the ark and look around. The date of the complete drying of the land is then given. The interval from the entrance to the exit consists of the following periods:
Rain continued 40 days Waters pRev_ailed 150 days Waters subside 99 days Noah delays 40 days Sending of the raven and the dove 20 days Another month 29 days Interval until the 27th of the 2nd month 57 days Sum-total of days 365 days
Hence, it appears that the interval was a lunar year of three hundred and fifty-six days nearly, and ten days; that is, as nearly as possible, a solar year. This passage is important on account of the divisions of time which it brings out at this early epoch. The week of seven days is plainly intimated. The lunar month and year are evidently known. It is remarkable that the ten additional days bring up the lunar year in whole numbers to the solar. It seems a tacit agreement with the real order of nature. According to the Hebrew text, the deluge commenced in the 1656th year of the race of man. According to all texts it occurred in the time of Noah, the ninth in descent from Adam.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:13: am 1657, bc 2347
six: Gen 7:11
Carl Friedrich Keil and Franz Delitzsch
8:13
Noah waited some time, and then, on the first day of the first month, in the 601st year of his life, removed the covering from the ark, that he might obtain a freer prospect over the earth. He could see that the surface of the earth was dry; but it was not till the 27th day of the second month, 57 days, therefore, after the removal of the roof, that the earth was completely dried up. Then God commanded him to leave the ark with his family and all the animals; and so far as the latter were concerned, He renewed the blessing of the creation (Gen 8:17 cf. Gen 1:22). As the flood commenced on the 17th of the second month of the 600th year of Noah's life, and ended on the 27th of the second month of the 601st year, it lasted a year and ten days; but whether a solar year of 360 of 365 days, or a lunar year of 352, is doubtful. The former is the more probable, as the first five months are said to have consisted of 150 days, which suits the solar year better than the lunar. The question cannot be decided with certainty, because we neither know the number of days between the 17th of the seventh month and the 1st of the tenth month, nor the interval between the sending out of the dove and the 1st day of the first month of the 601st year.
Geneva 1599
8:13 And it came to pass in the six hundredth and first year, in the (g) first [month], 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.
(g) Called in Hebrew Abib, part of March and part of April.
John Gill
8:13 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, Ex 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.
(x) Ut supra. (Annales Vet. Test. p. 4.)
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
8:13 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.
8:148:14: Իսկ յամսեանն եւթներորդի, որ օր քսան եւ եւթն էր ամսոյն՝ ցամաքեցա՛ւ երկիր[65]։ [65] Ոմանք. Իսկ յամսեանն երկրորդի։
14 Երկրորդ ամսի քսանեօթներորդ օրը երկիրը ցամաքեց:
14 Ու երկրորդ ամսուն՝ ամսուան քսանըեօթներորդ օրը երկիրը չորցաւ։
Իսկ յամսեանն երկրորդի, որ օր քսան եւ եւթն էր ամսոյն` ցամաքեցաւ երկիր:

8:14: Իսկ յամսեանն եւթներորդի, որ օր քսան եւ եւթն էր ամսոյն՝ ցամաքեցա՛ւ երկիր[65]։
[65] Ոմանք. Իսկ յամսեանն երկրորդի։
14 Երկրորդ ամսի քսանեօթներորդ օրը երկիրը ցամաքեց:
14 Ու երկրորդ ամսուն՝ ամսուան քսանըեօթներորդ օրը երկիրը չորցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
8:1414: И во втором месяце, к двадцать седьмому дню месяца, земля высохла.
8:14 ἐν εν in δὲ δε though; while τῷ ο the μηνὶ μην.1 month τῷ ο the δευτέρῳ δευτερος second ἑβδόμῃ εβδομος seventh καὶ και and; even εἰκάδι εικας the μηνός μην.1 month ἐξηράνθη ξηραινω wither; dry ἡ ο the γῆ γη earth; land
8:14 וּ û וְ and בַ va בְּ in † הַ the חֹ֨דֶשׁ֙ ḥˈōḏeš חֹדֶשׁ month הַ ha הַ the שֵּׁנִ֔י ššēnˈî שֵׁנִי second בְּ bᵊ בְּ in שִׁבְעָ֧ה šivʕˈā שֶׁבַע seven וְ wᵊ וְ and עֶשְׂרִ֛ים ʕeśrˈîm עֶשְׂרִים twenty יֹ֖ום yˌôm יֹום day לַ la לְ to † הַ the חֹ֑דֶשׁ ḥˈōḏeš חֹדֶשׁ month יָבְשָׁ֖ה yāvᵊšˌā יבשׁ be dry הָ hā הַ the אָֽרֶץ׃ ס ʔˈāreṣ . s אֶרֶץ earth
8:14. mense secundo septima et vicesima die mensis arefacta est terraIn the second month, the seven and twentieth day of the month, the earth was dried.
14. And in the second month, on the seven and twentieth day of the month, was the earth dry.
8:14. In the second month, on the twenty-seventh day of the month, the earth was made dry.
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, was the earth dried:

14: И во втором месяце, к двадцать седьмому дню месяца, земля высохла.
8:14
ἐν εν in
δὲ δε though; while
τῷ ο the
μηνὶ μην.1 month
τῷ ο the
δευτέρῳ δευτερος second
ἑβδόμῃ εβδομος seventh
καὶ και and; even
εἰκάδι εικας the
μηνός μην.1 month
ἐξηράνθη ξηραινω wither; dry
ο the
γῆ γη earth; land
8:14
וּ û וְ and
בַ va בְּ in
הַ the
חֹ֨דֶשׁ֙ ḥˈōḏeš חֹדֶשׁ month
הַ ha הַ the
שֵּׁנִ֔י ššēnˈî שֵׁנִי second
בְּ bᵊ בְּ in
שִׁבְעָ֧ה šivʕˈā שֶׁבַע seven
וְ wᵊ וְ and
עֶשְׂרִ֛ים ʕeśrˈîm עֶשְׂרִים twenty
יֹ֖ום yˌôm יֹום day
לַ la לְ to
הַ the
חֹ֑דֶשׁ ḥˈōḏeš חֹדֶשׁ month
יָבְשָׁ֖ה yāvᵊšˌā יבשׁ be dry
הָ הַ the
אָֽרֶץ׃ ס ʔˈāreṣ . s אֶרֶץ earth
8:14. mense secundo septima et vicesima die mensis arefacta est terra
In the second month, the seven and twentieth day of the month, the earth was dried.
8:14. In the second month, on the twenty-seventh day of the month, the earth was made dry.
8:14. And in the second month, on the seven and twentieth day of the month, was the earth dried.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: «И во втором месяце, к двадцать седьмому дню месяца, земля высохла…» Но полное осушение земли произошло только в конце второго месяца, ровно через год и десять дней после его начала (7:11). Объединяя теперь все имеющееся в Библии, хронологические даты потопа, мы получим, что общая продолжительность его обнимала собой 364: дня (220: + 88: + 56), что составляет целый солнечный год. Бытописатель же дает ясно понять, что потоп продолжался год и десять дней; отсюда, с большой вероятностью можно заключать, что в эпоху потопа, древнейшую эпоху существовало еще солнечное счисление и что лишь позднее, со времени Авраама или даже Моисея, оно было переведено на лунное.
Adam Clarke: Commentary on the Bible - 1831
8:14: 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).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
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.
John Gill
8:14 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.
(y) Ut supra. (Annales Vet. Test. p. 4.)
John Wesley
8:14 The earth was dried - So as to be a fit habitation for Noah.
8:158:15: Եւ խօսեցաւ Տէր Աստուած ընդ Նոյի եւ ասէ.
15 Տէր Աստուած Նոյին ասաց.
15 Եւ Աստուած խօսեցաւ Նոյին ու ըսաւ.
Եւ խօսեցաւ [124]Տէր Աստուած ընդ Նոյի եւ ասէ:

8:15: Եւ խօսեցաւ Տէր Աստուած ընդ Նոյի եւ ասէ.
15 Տէր Աստուած Նոյին ասաց.
15 Եւ Աստուած խօսեցաւ Նոյին ու ըսաւ.
zohrab-1805▾ eastern-1994▾ western am▾
8:1515: И сказал Бог Ною:
8:15 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master ὁ ο the θεὸς θεος God τῷ ο the Νωε νωε Nōe; Noe λέγων λεγω tell; declare
8:15 וַ wa וְ and יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) אֶל־ ʔel- אֶל to נֹ֥חַ nˌōₐḥ נֹחַ Noah לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
8:15. locutus est autem Deus ad Noe dicensAnd God spoke to Noe, saying:
15. And God spake unto Noah, saying,
8:15. Then God spoke to Noah, saying:
8:15. And God spake unto Noah, saying,
And God spake unto Noah, saying:

15: И сказал Бог Ною:
8:15
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
ο the
θεὸς θεος God
τῷ ο the
Νωε νωε Nōe; Noe
λέγων λεγω tell; declare
8:15
וַ wa וְ and
יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
אֶל־ ʔel- אֶל to
נֹ֥חַ nˌōₐḥ נֹחַ Noah
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
8:15. locutus est autem Deus ad Noe dicens
And God spoke to Noe, saying:
8:15. Then God spoke to Noah, saying:
8:15. And God spake unto Noah, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-16: Как некогда входил в ковчег Ной по особому божественному повелению, так и выходит из него не прежде, как получает об этом специальное божественное откровение. Воспоминание о потопе составляет одну из самых распространенных традиций древнего мира, причем самые детали этих сказаний нередко поразительно близко совпадают с библейской историей потопа. В особенности это должно сказать о знаменитой халдейской поэме об Издубаре или Гилгамете, открытой в древнейших клинообразных текстах, входящих в состав так называемого «халдейского генезиса». Параллельное сопоставление этой халдейской поэмы с библейским сказанием не оставляет никакого сомнения в их тесной родственной связи, а глубокая древность и документальность клинообразных текстов дает сильное оружие библейской апологетике в борьбе с рационалистической критикой. Более подробно см. об этом у С. С. Глаголева, «Сверхъестественное откровение и естественное богопознание» и о «Происхождении человеческого рода».
Matthew Henry: Concise Commentary on the Whole Bible - 1706
15 And God spake unto Noah, saying, 16 Go forth of the ark, thou, and thy wife, and thy sons, and thy sons' wives with thee. 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. 18 And Noah went forth, and his sons, and his wife, and his sons' wives with him: 19 Every beast, every creeping thing, and every fowl, and whatsoever creepeth upon the earth, after their kinds, went forth out of the ark.
Here is, I. Noah's dismission out of the ark, v. 15-17. Observe, 1. Noah did not stir till God bade him. As he had a command to go into the ark (ch. vii. 1), so, how tedious soever his confinement there was, he would wait for a command to go out of it again. Note, We must in all our ways acknowledge God, and set him before us in all our removes. Those only go under God's protection that follow God's direction and submit to his government. Those that steadily adhere to God's word as their rule, and are guided by his grace as their principle, and take hints from his providence to assist them in their application of general directions to particular cases, may in faith see him guiding their motions in their march through this wilderness. 2. Though God detained him long, yet at last he gave him his discharge; for the vision is for an appointed time, and at the end it shall speak, it shall speak truth (Hab. ii. 3), it shall not lie. 3. God had said, Come into the ark which he says, not, Come forth, but, Go forth, which intimates that God, who went in with him, staid with him all the while, till he sent him out safely; for he has said, I will not leave thee. 4. Some observe that, when they were ordered into the ark, the men and the women were mentioned separately (ch. vi. 18): Thou, and thy sons, and thy wife, and thy sons' wives; hence they infer that, during the time of mourning, they were apart, and their wives apart, Zech. xii. 12. But now God did as it were new-marry them, sending out Noah and his wife together, and his sons and their wives together, that they might be fruitful and multiply. 5. Noah was ordered to bring the creatures out with him, that having taken the care of feeding them so long, and been at so much pains about them, he might have the honour of leading them forth by their armies, and receiving their homage.
II. Noah's departure when he had his dismission. As he would not go out without leave, so he would not, out of fear or humour, stay in when he had leave, but was in all points observant of the heavenly vision. Though he had been now a full year and ten days a prisoner in the ark, yet when he found himself preserved there, not only for a new life, but for a new world, he saw no reason to complain of his long confinement. Now observe, 1. Noah and his family came out alive, though one of them was a wicked Ham, whom, though he escaped the flood, God's justice could have taken away by some other stroke. But they are all alive. Note, When families have been long continued together, and no breaches made among them, it must be looked upon as a distinguishing favour, and attributed to the Lord's mercies. 2. Noah brought out all the creatures that went in with him, except the raven and the dove, which, probably, were ready to meet their mates at their coming out. Noah was able to give a very good account of his charge; for of all that were given to him he had lost none, but was faithful to him that appointed him, pro hac vice--on this occasion, high steward of his household.
Albert Barnes: Notes on the Bible - 1834
8:15: - XXVII. The Ark Was Evacuated
19. משׁפחה mı̂ shpā chah, "kind, clan, family." שׁפחה shı̂ pchâ h, "maid-servant; related: spread."
20. מזבח mı̂ zbē ach, "altar; related: slay animals, sacrifice."
21. עלה 'olâ h, "whole burnt-offering." That which goes up. "Step; related: go up."

8:15-19
The command to leave the ark is given and obeyed. As Noah did not enter, so neither does he leave the ark, without divine direction. "The fowl, the cattle, and the creeper." Here, again, these three classes are specified under the general head of every living tiring. They are again to multiply on the earth. "Every living thing." This evidently takes the place of the cattle mentioned before. "After their families." This word denotes their tribes. It is usually applied to families or clans.

John Gill
8:15 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.
Robert Jamieson, A. R. Fausset and David Brown
8:15 DEPARTURE FROM THE ARK. (Gen 8:15-22)
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.
8:168:16: Ե՛լ ՚ի տապանէ այտի, դու եւ կին քո, եւ որդիք քո, եւ կանայք որդւոց քոց ընդ քեզ։
16 «Դո՛ւրս եկէք այդ տապանից դու, քո կինը, քո որդիները եւ քո որդիների կանայք,
16 «Տապանէն դուրս ելիր դուն ու քու կինդ եւ քու որդիներդ եւ քու որդիներուդ կիները քեզի հետ։
Ել ի տապանէ այտի դու եւ կին քո եւ որդիք քո եւ կանայք որդւոց քոց ընդ քեզ:

8:16: Ե՛լ ՚ի տապանէ այտի, դու եւ կին քո, եւ որդիք քո, եւ կանայք որդւոց քոց ընդ քեզ։
16 «Դո՛ւրս եկէք այդ տապանից դու, քո կինը, քո որդիները եւ քո որդիների կանայք,
16 «Տապանէն դուրս ելիր դուն ու քու կինդ եւ քու որդիներդ եւ քու որդիներուդ կիները քեզի հետ։
zohrab-1805▾ eastern-1994▾ western am▾
8:1616: выйди из ковчега ты и жена твоя, и сыновья твои, и жены сынов твоих с тобою;
8:16 ἔξελθε εξερχομαι come out; go out ἐκ εκ from; out of τῆς ο the κιβωτοῦ κιβωτος ark σὺ συ you καὶ και and; even ἡ ο the γυνή γυνη woman; wife σου σου of you; your καὶ και and; even οἱ ο the υἱοί υιος son σου σου of you; your καὶ και and; even αἱ ο the γυναῖκες γυνη woman; wife τῶν ο the υἱῶν υιος son σου σου of you; your μετὰ μετα with; amid σοῦ σου of you; your
8:16 צֵ֖א ṣˌē יצא go out מִן־ min- מִן from הַ ha הַ the תֵּבָ֑ה ttēvˈā תֵּבָה ark אַתָּ֕ה ʔattˈā אַתָּה you וְ wᵊ וְ and אִשְׁתְּךָ֛ ʔištᵊḵˈā אִשָּׁה woman וּ û וְ and בָנֶ֥יךָ vānˌeʸḵā בֵּן son וּ û וְ and נְשֵֽׁי־ nᵊšˈê- אִשָּׁה woman בָנֶ֖יךָ vānˌeʸḵā בֵּן son אִתָּֽךְ׃ ʔittˈāḵ אֵת together with
8:16. egredere de arca tu et uxor tua filii tui et uxores filiorum tuorum tecumGo out of the ark, thou and thy wife, thy sons, and the wives of thy sons with thee.
16. Go forth of the ark, thou, and thy wife, and thy sons, and thy sons’ wives with thee.
8:16. “Go out of the ark, you and your wife, your sons and the wives of your sons with you.
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, thou, and thy wife, and thy sons, and thy sons' wives with thee:

16: выйди из ковчега ты и жена твоя, и сыновья твои, и жены сынов твоих с тобою;
8:16
ἔξελθε εξερχομαι come out; go out
ἐκ εκ from; out of
τῆς ο the
κιβωτοῦ κιβωτος ark
σὺ συ you
καὶ και and; even
ο the
γυνή γυνη woman; wife
σου σου of you; your
καὶ και and; even
οἱ ο the
υἱοί υιος son
σου σου of you; your
καὶ και and; even
αἱ ο the
γυναῖκες γυνη woman; wife
τῶν ο the
υἱῶν υιος son
σου σου of you; your
μετὰ μετα with; amid
σοῦ σου of you; your
8:16
צֵ֖א ṣˌē יצא go out
מִן־ min- מִן from
הַ ha הַ the
תֵּבָ֑ה ttēvˈā תֵּבָה ark
אַתָּ֕ה ʔattˈā אַתָּה you
וְ wᵊ וְ and
אִשְׁתְּךָ֛ ʔištᵊḵˈā אִשָּׁה woman
וּ û וְ and
בָנֶ֥יךָ vānˌeʸḵā בֵּן son
וּ û וְ and
נְשֵֽׁי־ nᵊšˈê- אִשָּׁה woman
בָנֶ֖יךָ vānˌeʸḵā בֵּן son
אִתָּֽךְ׃ ʔittˈāḵ אֵת together with
8:16. egredere de arca tu et uxor tua filii tui et uxores filiorum tuorum tecum
Go out of the ark, thou and thy wife, thy sons, and the wives of thy sons with thee.
8:16. “Go out of the ark, you and your wife, your sons and the wives of your sons with you.
8:16. Go forth of the ark, thou, and thy wife, and thy sons, and thy sons’ wives with thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
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; Zac 9:11; Act 16:27, Act 16:28, Act 16:37-39
Geneva 1599
8:16 (h) Go forth of the ark, thou, and thy wife, and thy sons, and thy sons' wives with thee.
(h) Noah declares his obedience, in that he would not leave the ark without God's express commandment, as he did not enter in without the same: the ark being a figure of the Church, in which nothing must be done outside the word of God.
John Gill
8:16 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.
(z) Pirke Eliezer, c. 23. Jarchi in loc.
8:178:17: Եւ ամենայն գազանք որ են ընդ քեզ, եւ ամենայն մարմին ՚ի թռչնոց մինչեւ ցանասունս. եւ զամենայն սողո՛ւն զեռուն երկրի հա՛ն ընդ քեզ, եւ զեռասցեն ՚ի վերայ երկրի։ Եւ աճեցէ՛ք եւ բազմացարուք ՚ի վերայ երկրի։
17 նաեւ քեզ հետ եղող բոլոր գազանները, բոլոր էակները՝ թռչուններից մինչեւ անասունները: Դո՛ւրս հանիր քեզ հետ նաեւ երկրի վրայ սողացող բոլոր սողուններին, նրանք թող սողան երկրի վրայ: Աճեցէ՛ք եւ բազմացէ՛ք երկրի վրայ»:
17 Քեզի հետ եղող ամէն կենդանի ամէն մարմինէ՝ թէ՛ թռչունները, թէ՛ անասունները եւ թէ՛ երկրի վրայ սողացող բոլոր սողունները քեզի հետ հանէ, որպէս զի երկրի վրայ բազմանան ու երկրի վրայ աճին ու շատնան»։
Եւ ամենայն գազանք որ են ընդ քեզ, եւ ամենայն մարմին ի թռչնոց մինչեւ ցանասունս. եւ զամենայն սողուն զեռուն երկրի հան ընդ քեզ, եւ զեռասցեն ի վերայ երկրի. եւ [125]աճեցէք եւ բազմացարուք`` ի վերայ երկրի:

8:17: Եւ ամենայն գազանք որ են ընդ քեզ, եւ ամենայն մարմին ՚ի թռչնոց մինչեւ ցանասունս. եւ զամենայն սողո՛ւն զեռուն երկրի հա՛ն ընդ քեզ, եւ զեռասցեն ՚ի վերայ երկրի։ Եւ աճեցէ՛ք եւ բազմացարուք ՚ի վերայ երկրի։
17 նաեւ քեզ հետ եղող բոլոր գազանները, բոլոր էակները՝ թռչուններից մինչեւ անասունները: Դո՛ւրս հանիր քեզ հետ նաեւ երկրի վրայ սողացող բոլոր սողուններին, նրանք թող սողան երկրի վրայ: Աճեցէ՛ք եւ բազմացէ՛ք երկրի վրայ»:
17 Քեզի հետ եղող ամէն կենդանի ամէն մարմինէ՝ թէ՛ թռչունները, թէ՛ անասունները եւ թէ՛ երկրի վրայ սողացող բոլոր սողունները քեզի հետ հանէ, որպէս զի երկրի վրայ բազմանան ու երկրի վրայ աճին ու շատնան»։
zohrab-1805▾ eastern-1994▾ western am▾
8:1717: выведи с собою всех животных, которые с тобою, от всякой плоти, из птиц, и скотов, и всех гадов, пресмыкающихся по земле: пусть разойдутся они по земле, и пусть плодятся и размножаются на земле.
8:17 καὶ και and; even πάντα πας all; every τὰ ο the θηρία θηριον beast ὅσα οσος as much as; as many as ἐστὶν ειμι be μετὰ μετα with; amid σοῦ σου of you; your καὶ και and; even πᾶσα πας all; every σὰρξ σαρξ flesh ἀπὸ απο from; away πετεινῶν πετεινον bird ἕως εως till; until κτηνῶν κτηνος livestock; animal καὶ και and; even πᾶν πας all; every ἑρπετὸν ερπετον reptile κινούμενον κινεω stir; shake ἐπὶ επι in; on τῆς ο the γῆς γη earth; land ἐξάγαγε εξαγω lead out; bring out μετὰ μετα with; amid σεαυτοῦ σεαυτου of yourself καὶ και and; even αὐξάνεσθε αυξανω grow; increase καὶ και and; even πληθύνεσθε πληθυνω multiply ἐπὶ επι in; on τῆς ο the γῆς γη earth; land
8:17 כָּל־ kol- כֹּל whole הַ ha הַ the חַיָּ֨ה ḥayyˌā חַיָּה wild animal אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative] אִתְּךָ֜ ʔittᵊḵˈā אֵת together with מִ mi מִן from כָּל־ kkol- כֹּל whole בָּשָׂ֗ר bāśˈār בָּשָׂר flesh בָּ bā בְּ in † הַ the עֹ֧וף ʕˈôf עֹוף birds וּ û וְ and בַ va בְּ in † הַ the בְּהֵמָ֛ה bbᵊhēmˈā בְּהֵמָה cattle וּ û וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole הָ hā הַ the רֶ֛מֶשׂ rˈemeś רֶמֶשׂ creeping animals הָ hā הַ the רֹמֵ֥שׂ rōmˌēś רמשׂ creep עַל־ ʕal- עַל upon הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth הַיְצֵ֣אהוצא *hayṣˈē יצא go out אִתָּ֑ךְ ʔittˈāḵ אֵת together with וְ wᵊ וְ and שָֽׁרְצ֣וּ šˈārᵊṣˈû שׁרץ swarm בָ vā בְּ in † הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וּ û וְ and פָר֥וּ fārˌû פרה be fertile וְ wᵊ וְ and רָב֖וּ rāvˌû רבה be many עַל־ ʕal- עַל upon הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
8:17. cuncta animantia quae sunt apud te ex omni carne tam in volatilibus quam in bestiis et in universis reptilibus quae reptant super terram educ tecum et ingredimini super terram crescite et multiplicamini super eamAll livings things that are with thee of all flesh, as well in fowls as in beasts, and all creeping things that creep upon the earth, bring out with thee, and go ye upon the earth: increased and multiply upon it.
17. Bring forth with thee every living thing that is with thee of all flesh, both fowl, and cattle, and every creeping thing that creepeth upon the earth; that they may breed abundantly in the earth, and be fruitful, and multiply upon the earth.
8:17. Bring out with you all the living things that are with you, all that is flesh: as with the birds, so also with the wild beasts and all the animals that move upon the earth. And enter upon the land: increase and multiply upon it.”
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, 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:

17: выведи с собою всех животных, которые с тобою, от всякой плоти, из птиц, и скотов, и всех гадов, пресмыкающихся по земле: пусть разойдутся они по земле, и пусть плодятся и размножаются на земле.
8:17
καὶ και and; even
πάντα πας all; every
τὰ ο the
θηρία θηριον beast
ὅσα οσος as much as; as many as
ἐστὶν ειμι be
μετὰ μετα with; amid
σοῦ σου of you; your
καὶ και and; even
πᾶσα πας all; every
σὰρξ σαρξ flesh
ἀπὸ απο from; away
πετεινῶν πετεινον bird
ἕως εως till; until
κτηνῶν κτηνος livestock; animal
καὶ και and; even
πᾶν πας all; every
ἑρπετὸν ερπετον reptile
κινούμενον κινεω stir; shake
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
ἐξάγαγε εξαγω lead out; bring out
μετὰ μετα with; amid
σεαυτοῦ σεαυτου of yourself
καὶ και and; even
αὐξάνεσθε αυξανω grow; increase
καὶ και and; even
πληθύνεσθε πληθυνω multiply
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
8:17
כָּל־ kol- כֹּל whole
הַ ha הַ the
חַיָּ֨ה ḥayyˌā חַיָּה wild animal
אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative]
אִתְּךָ֜ ʔittᵊḵˈā אֵת together with
מִ mi מִן from
כָּל־ kkol- כֹּל whole
בָּשָׂ֗ר bāśˈār בָּשָׂר flesh
בָּ בְּ in
הַ the
עֹ֧וף ʕˈôf עֹוף birds
וּ û וְ and
בַ va בְּ in
הַ the
בְּהֵמָ֛ה bbᵊhēmˈā בְּהֵמָה cattle
וּ û וְ and
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
הָ הַ the
רֶ֛מֶשׂ rˈemeś רֶמֶשׂ creeping animals
הָ הַ the
רֹמֵ֥שׂ rōmˌēś רמשׂ creep
עַל־ ʕal- עַל upon
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
הַיְצֵ֣אהוצא
*hayṣˈē יצא go out
אִתָּ֑ךְ ʔittˈāḵ אֵת together with
וְ wᵊ וְ and
שָֽׁרְצ֣וּ šˈārᵊṣˈû שׁרץ swarm
בָ בְּ in
הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וּ û וְ and
פָר֥וּ fārˌû פרה be fertile
וְ wᵊ וְ and
רָב֖וּ rāvˌû רבה be many
עַל־ ʕal- עַל upon
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
8:17. cuncta animantia quae sunt apud te ex omni carne tam in volatilibus quam in bestiis et in universis reptilibus quae reptant super terram educ tecum et ingredimini super terram crescite et multiplicamini super eam
All livings things that are with thee of all flesh, as well in fowls as in beasts, and all creeping things that creep upon the earth, bring out with thee, and go ye upon the earth: increased and multiply upon it.
8:17. Bring out with you all the living things that are with you, all that is flesh: as with the birds, so also with the wild beasts and all the animals that move upon the earth. And enter upon the land: increase and multiply upon it.”
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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: «пусть плодятся и размножаются на земле…» По поводу этих слов божественного повеления, непосредственно относящихся к животным, но касающихся также и человека, святой Иоанн Златоуст говорит, напр., следующее: «смотри, как этот праведник, снова получает то благословение, которое получил Адам до преступления. Как тот, тотчас по сотворении своем, услышал: их благослови и Бог, глаголя: раститеся и множитеся, и наполните землю (1:28), так и этот теперь растится и множится на земле, потому, что как Адам был началом и корнем всех живших до потопа, так и этот праведник становится как бы закваскою, началом и корнем всех после потопа» (святой Иоанн Златоуст, Беседа XXVI).

Выход из ковчега.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:17: 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
John Gill
8:17 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.)
8:188:18: Եւ ե՛լ Նոյ. եւ կին նորա եւ որդիք նորա, եւ կանայք որդւոց նորա ընդ նմա։
18 Դուրս ելան Նոյը, նրա հետ նաեւ իր կինը, իր որդիներն ու իր որդիների կանայք:
18 Նոյ ու իր որդիները եւ իր կինը եւ իր որդիներուն կիները իրեն հետ ելան.
Եւ ել Նոյ եւ կին նորա եւ որդիք նորա եւ կանայք որդւոց նորա ընդ նմա:

8:18: Եւ ե՛լ Նոյ. եւ կին նորա եւ որդիք նորա, եւ կանայք որդւոց նորա ընդ նմա։
18 Դուրս ելան Նոյը, նրա հետ նաեւ իր կինը, իր որդիներն ու իր որդիների կանայք:
18 Նոյ ու իր որդիները եւ իր կինը եւ իր որդիներուն կիները իրեն հետ ելան.
zohrab-1805▾ eastern-1994▾ western am▾
8:1818: И вышел Ной и сыновья его, и жена его, и жены сынов его с ним;
8:18 καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out Νωε νωε Nōe; Noe καὶ και and; even ἡ ο the γυνὴ γυνη woman; wife αὐτοῦ αυτος he; him καὶ και and; even οἱ ο the υἱοὶ υιος son αὐτοῦ αυτος he; him καὶ και and; even αἱ ο the γυναῖκες γυνη woman; wife τῶν ο the υἱῶν υιος son αὐτοῦ αυτος he; him μετ᾿ μετα with; amid αὐτοῦ αυτος he; him
8:18 וַ wa וְ and יֵּ֖צֵא־ yyˌēṣē- יצא go out נֹ֑חַ nˈōₐḥ נֹחַ Noah וּ û וְ and בָנָ֛יו vānˈāʸw בֵּן son וְ wᵊ וְ and אִשְׁתֹּ֥ו ʔištˌô אִשָּׁה woman וּ û וְ and נְשֵֽׁי־ nᵊšˈê- אִשָּׁה woman בָנָ֖יו vānˌāʸw בֵּן son אִתֹּֽו׃ ʔittˈô אֵת together with
8:18. egressus est ergo Noe et filii eius uxor illius et uxores filiorum eius cum eoSo Noe went out, he and his sons: his wife, and the wives of his sons with him.
18. And Noah went forth, and his sons, and his wife, and his sons’ wives with him:
8:18. And so Noah and his sons went out, and his wife and the wives of his sons with him.
8:18. And Noah went forth, and his sons, and his wife, and his sons’ wives with him:
And Noah went forth, and his sons, and his wife, and his sons' wives with him:

18: И вышел Ной и сыновья его, и жена его, и жены сынов его с ним;
8:18
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
Νωε νωε Nōe; Noe
καὶ και and; even
ο the
γυνὴ γυνη woman; wife
αὐτοῦ αυτος he; him
καὶ και and; even
οἱ ο the
υἱοὶ υιος son
αὐτοῦ αυτος he; him
καὶ και and; even
αἱ ο the
γυναῖκες γυνη woman; wife
τῶν ο the
υἱῶν υιος son
αὐτοῦ αυτος he; him
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
8:18
וַ wa וְ and
יֵּ֖צֵא־ yyˌēṣē- יצא go out
נֹ֑חַ nˈōₐḥ נֹחַ Noah
וּ û וְ and
בָנָ֛יו vānˈāʸw בֵּן son
וְ wᵊ וְ and
אִשְׁתֹּ֥ו ʔištˌô אִשָּׁה woman
וּ û וְ and
נְשֵֽׁי־ nᵊšˈê- אִשָּׁה woman
בָנָ֖יו vānˌāʸw בֵּן son
אִתֹּֽו׃ ʔittˈô אֵת together with
8:18. egressus est ergo Noe et filii eius uxor illius et uxores filiorum eius cum eo
So Noe went out, he and his sons: his wife, and the wives of his sons with him.
8:18. And so Noah and his sons went out, and his wife and the wives of his sons with him.
8:18. And Noah went forth, and his sons, and his wife, and his sons’ wives with him:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-19: Здесь говорится о быстром и точном исполнении божественного повеления, чем Ной еще раз свидетельствовал свое полное послушание божественной воле.

Построение жертвенника и жертвоприношение Ноя.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:18: Psa 121:8
John Gill
8:18 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, 1Pet 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.
(a) Elmacleus, p. 12. Patricides, p. 10. apud Hottinger. Smegma Oriental. l. 1. c. 8. p. 282. (b) Hist. l. 2. fol. 11. 1.
8:198:19: Եւ ամենայն գազան, եւ ամենայն սողո՛ւն շարժուն, եւ ամենայն թռչուն յերկրէ ըստ ազգի իւրեանց, ելին ՚ի տապանէ անտի։
19 Երկրի բոլոր գազանները, բոլոր սողուններն ու բոլոր թռչունները՝ իրենց տեսակներով, դուրս ելան տապանից:
19 Ամէն անասուն, ամէն սողուն ու ամէն թռչուն, երկրին վրայ ամէն շարժողները իրենց տեսակին պէս տապանէն ելան։
Եւ ամենայն գազանք եւ ամենայն սողուն շարժուն եւ ամենայն թռչուն յերկրէ ըստ ազգի իւրեանց ելին ի տապանէ անտի:

8:19: Եւ ամենայն գազան, եւ ամենայն սողո՛ւն շարժուն, եւ ամենայն թռչուն յերկրէ ըստ ազգի իւրեանց, ելին ՚ի տապանէ անտի։
19 Երկրի բոլոր գազանները, բոլոր սողուններն ու բոլոր թռչունները՝ իրենց տեսակներով, դուրս ելան տապանից:
19 Ամէն անասուն, ամէն սողուն ու ամէն թռչուն, երկրին վրայ ամէն շարժողները իրենց տեսակին պէս տապանէն ելան։
zohrab-1805▾ eastern-1994▾ western am▾
8:1919: все звери, и все гады, и все птицы, все движущееся по земле, по родам своим, вышли из ковчега.
8:19 καὶ και and; even πάντα πας all; every τὰ ο the θηρία θηριον beast καὶ και and; even πάντα πας all; every τὰ ο the κτήνη κτηνος livestock; animal καὶ και and; even πᾶν πας all; every πετεινὸν πετεινον bird καὶ και and; even πᾶν πας all; every ἑρπετὸν ερπετον reptile κινούμενον κινεω stir; shake ἐπὶ επι in; on τῆς ο the γῆς γη earth; land κατὰ κατα down; by γένος γενος family; class αὐτῶν αυτος he; him ἐξήλθοσαν εξερχομαι come out; go out ἐκ εκ from; out of τῆς ο the κιβωτοῦ κιβωτος ark
8:19 כָּל־ kol- כֹּל whole הַֽ hˈa הַ the חַיָּ֗ה ḥayyˈā חַיָּה wild animal כָּל־ kol- כֹּל whole הָ hā הַ the רֶ֨מֶשׂ֙ rˈemeś רֶמֶשׂ creeping animals וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הָ hā הַ the עֹ֔וף ʕˈôf עֹוף birds כֹּ֖ל kˌōl כֹּל whole רֹומֵ֣שׂ rômˈēś רמשׂ creep עַל־ ʕal- עַל upon הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth לְ lᵊ לְ to מִשְׁפְּחֹ֣תֵיהֶ֔ם mišpᵊḥˈōṯêhˈem מִשְׁפָּחָה clan יָצְא֖וּ yāṣᵊʔˌû יצא go out מִן־ min- מִן from הַ ha הַ the תֵּבָֽה׃ ttēvˈā תֵּבָה ark
8:19. sed et omnia animantia iumenta et reptilia quae repunt super terram secundum genus suum arcam egressa suntAnd all living things, and cattle, and creeping things that creep upon the earth, according to their kinds, went out of the ark.
19. every beast, every creeping thing, and every fowl, whatsoever moveth upon the earth, after their families, went forth out of the ark.
8:19. Then also all living things, and the cattle, and the animals that move upon the earth, according to their kinds, departed from the ark.
8:19. Every beast, every creeping thing, and every fowl, [and] whatsoever creepeth upon the earth, after their kinds, went forth out of the ark.
Every beast, every creeping thing, and every fowl, [and] whatsoever creepeth upon the earth, after their kinds, went forth out of the ark:

19: все звери, и все гады, и все птицы, все движущееся по земле, по родам своим, вышли из ковчега.
8:19
καὶ και and; even
πάντα πας all; every
τὰ ο the
θηρία θηριον beast
καὶ και and; even
πάντα πας all; every
τὰ ο the
κτήνη κτηνος livestock; animal
καὶ και and; even
πᾶν πας all; every
πετεινὸν πετεινον bird
καὶ και and; even
πᾶν πας all; every
ἑρπετὸν ερπετον reptile
κινούμενον κινεω stir; shake
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
κατὰ κατα down; by
γένος γενος family; class
αὐτῶν αυτος he; him
ἐξήλθοσαν εξερχομαι come out; go out
ἐκ εκ from; out of
τῆς ο the
κιβωτοῦ κιβωτος ark
8:19
כָּל־ kol- כֹּל whole
הַֽ hˈa הַ the
חַיָּ֗ה ḥayyˈā חַיָּה wild animal
כָּל־ kol- כֹּל whole
הָ הַ the
רֶ֨מֶשׂ֙ rˈemeś רֶמֶשׂ creeping animals
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הָ הַ the
עֹ֔וף ʕˈôf עֹוף birds
כֹּ֖ל kˌōl כֹּל whole
רֹומֵ֣שׂ rômˈēś רמשׂ creep
עַל־ ʕal- עַל upon
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
לְ lᵊ לְ to
מִשְׁפְּחֹ֣תֵיהֶ֔ם mišpᵊḥˈōṯêhˈem מִשְׁפָּחָה clan
יָצְא֖וּ yāṣᵊʔˌû יצא go out
מִן־ min- מִן from
הַ ha הַ the
תֵּבָֽה׃ ttēvˈā תֵּבָה ark
8:19. sed et omnia animantia iumenta et reptilia quae repunt super terram secundum genus suum arcam egressa sunt
And all living things, and cattle, and creeping things that creep upon the earth, according to their kinds, went out of the ark.
8:19. Then also all living things, and the cattle, and the animals that move upon the earth, according to their kinds, departed from the ark.
8:19. Every beast, every creeping thing, and every fowl, [and] whatsoever creepeth upon the earth, after their kinds, went forth out of the ark.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:19: kinds: Heb. families, Gen 8:19
John Gill
8:19 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.
(c) "juxta familias suas", Tigurine version, Pagninus, Montanus, &c.
8:208:20: Եւ շինեաց Նոյ սեղան Աստուծոյ։ Եւ առ յամենայն անասնոց սրբոց, եւ յամենայն թռչնոց սրբոց, եւ եհան ողջակէզ ՚ի վերայ սեղանոյն[66]։ [66] Ոմանք. Եւ եհան ողջակէզս ՚ի վերայ սեղանոյն։
20 Նոյը զոհասեղան շինեց Աստծու համար: Նա առաւ բոլոր տեսակի անպիղծ անասուններից, բոլոր տեսակի անպիղծ թռչուններից եւ ողջակիզեց զոհասեղանի վրայ:
20 Եւ Նոյ սեղան մը շինեց Տէրոջը ու ամէն մաքուր անասունէ եւ ամէն մաքուր թռչունէ հատ մը առաւ ու սեղանին վրայ ողջակէզներ մատուցանեց։
Եւ շինեաց Նոյ [126]սեղան [127]Աստուծոյ, եւ առ յամենայն անասնոց սրբոց եւ յամենայն թռչնոց սրբոց, եւ եհան ողջակէզ ի վերայ սեղանոյն:

8:20: Եւ շինեաց Նոյ սեղան Աստուծոյ։ Եւ առ յամենայն անասնոց սրբոց, եւ յամենայն թռչնոց սրբոց, եւ եհան ողջակէզ ՚ի վերայ սեղանոյն[66]։
[66] Ոմանք. Եւ եհան ողջակէզս ՚ի վերայ սեղանոյն։
20 Նոյը զոհասեղան շինեց Աստծու համար: Նա առաւ բոլոր տեսակի անպիղծ անասուններից, բոլոր տեսակի անպիղծ թռչուններից եւ ողջակիզեց զոհասեղանի վրայ:
20 Եւ Նոյ սեղան մը շինեց Տէրոջը ու ամէն մաքուր անասունէ եւ ամէն մաքուր թռչունէ հատ մը առաւ ու սեղանին վրայ ողջակէզներ մատուցանեց։
zohrab-1805▾ eastern-1994▾ western am▾
8:2020: И устроил Ной жертвенник Господу; и взял из всякого скота чистого и из всех птиц чистых и принес во всесожжение на жертвеннике.
8:20 καὶ και and; even ᾠκοδόμησεν οικοδομεω build Νωε νωε Nōe; Noe θυσιαστήριον θυσιαστηριον altar τῷ ο the θεῷ θεος God καὶ και and; even ἔλαβεν λαμβανω take; get ἀπὸ απο from; away πάντων πας all; every τῶν ο the κτηνῶν κτηνος livestock; animal τῶν ο the καθαρῶν καθαρος clean; clear καὶ και and; even ἀπὸ απο from; away πάντων πας all; every τῶν ο the πετεινῶν πετεινον bird τῶν ο the καθαρῶν καθαρος clean; clear καὶ και and; even ἀνήνεγκεν αναφερω bring up; carry up ὁλοκαρπώσεις ολοκαρπωσις in; on τὸ ο the θυσιαστήριον θυσιαστηριον altar
8:20 וַ wa וְ and יִּ֥בֶן yyˌiven בנה build נֹ֛חַ nˈōₐḥ נֹחַ Noah מִזְבֵּ֖חַ mizbˌēₐḥ מִזְבֵּחַ altar לַֽ lˈa לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH וַ wa וְ and יִּקַּ֞ח yyiqqˈaḥ לקח take מִ mi מִן from כֹּ֣ל׀ kkˈōl כֹּל whole הַ ha הַ the בְּהֵמָ֣ה bbᵊhēmˈā בְּהֵמָה cattle הַ ha הַ the טְּהֹורָ֗ה ṭṭᵊhôrˈā טָהֹר pure וּ û וְ and מִ mi מִן from כֹּל֙ kkˌōl כֹּל whole הָ hā הַ the עֹ֣וף ʕˈôf עֹוף birds הַ ha הַ the טָּהֹ֔ר ṭṭāhˈōr טָהֹר pure וַ wa וְ and יַּ֥עַל yyˌaʕal עלה ascend עֹלֹ֖ת ʕōlˌōṯ עֹלָה burnt-offering בַּ ba בְּ in † הַ the מִּזְבֵּֽחַ׃ mmizbˈēₐḥ מִזְבֵּחַ altar
8:20. aedificavit autem Noe altare Domino et tollens de cunctis pecoribus et volucribus mundis obtulit holocausta super altareAnd Noe built an altar unto the Lord: and taking of all cattle and fowls that were clean, offered holocausts upon the altar.
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.
8:20. Then Noah built an altar to the Lord. And, taking from each of the cattle and birds that were clean, he offered holocausts upon the altar.
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; and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar:

20: И устроил Ной жертвенник Господу; и взял из всякого скота чистого и из всех птиц чистых и принес во всесожжение на жертвеннике.
8:20
καὶ και and; even
ᾠκοδόμησεν οικοδομεω build
Νωε νωε Nōe; Noe
θυσιαστήριον θυσιαστηριον altar
τῷ ο the
θεῷ θεος God
καὶ και and; even
ἔλαβεν λαμβανω take; get
ἀπὸ απο from; away
πάντων πας all; every
τῶν ο the
κτηνῶν κτηνος livestock; animal
τῶν ο the
καθαρῶν καθαρος clean; clear
καὶ και and; even
ἀπὸ απο from; away
πάντων πας all; every
τῶν ο the
πετεινῶν πετεινον bird
τῶν ο the
καθαρῶν καθαρος clean; clear
καὶ και and; even
ἀνήνεγκεν αναφερω bring up; carry up
ὁλοκαρπώσεις ολοκαρπωσις in; on
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
8:20
וַ wa וְ and
יִּ֥בֶן yyˌiven בנה build
נֹ֛חַ nˈōₐḥ נֹחַ Noah
מִזְבֵּ֖חַ mizbˌēₐḥ מִזְבֵּחַ altar
לַֽ lˈa לְ to
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
וַ wa וְ and
יִּקַּ֞ח yyiqqˈaḥ לקח take
מִ mi מִן from
כֹּ֣ל׀ kkˈōl כֹּל whole
הַ ha הַ the
בְּהֵמָ֣ה bbᵊhēmˈā בְּהֵמָה cattle
הַ ha הַ the
טְּהֹורָ֗ה ṭṭᵊhôrˈā טָהֹר pure
וּ û וְ and
מִ mi מִן from
כֹּל֙ kkˌōl כֹּל whole
הָ הַ the
עֹ֣וף ʕˈôf עֹוף birds
הַ ha הַ the
טָּהֹ֔ר ṭṭāhˈōr טָהֹר pure
וַ wa וְ and
יַּ֥עַל yyˌaʕal עלה ascend
עֹלֹ֖ת ʕōlˌōṯ עֹלָה burnt-offering
בַּ ba בְּ in
הַ the
מִּזְבֵּֽחַ׃ mmizbˈēₐḥ מִזְבֵּחַ altar
8:20. aedificavit autem Noe altare Domino et tollens de cunctis pecoribus et volucribus mundis obtulit holocausta super altare
And Noe built an altar unto the Lord: and taking of all cattle and fowls that were clean, offered holocausts upon the altar.
8:20. Then Noah built an altar to the Lord. And, taking from each of the cattle and birds that were clean, he offered holocausts upon the altar.
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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: «И устроил Ной жертвенник Господу…» Это, строго говоря, первое библейское упоминание о священном алтаре или жертвеннике; еврейское наименование его — мизбеах — указывает на него, как на место заклания жертвенных животных.

«и взял из всякого скота чистого… и принес во всесожжение…» Из числа тех чистых животных, которые находились в ковчеге в нарочито увеличенном количестве (7:2), Ной по выходе из ковчега и принес Господу жертву. Эти жертвы названы здесь жертвой всесожжения; при ней жертвенное животное сжигалось все без остатка (Лев 1: гл.), что и служило символом полного совершенного сознания греховной немощи и глубокого сердечного покаяния. Отсюда, жертва Ноя была, с одной стороны, актом его покаяния за прошлый грех человечества, послуживший причиною потопа, с другой — изъявлением благодарности Богу за спасение и выражением полной покорности и послушания Его святой воле.

Завет Бога с Ноем.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Noah's Sacrifice.B. C. 2348.
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. 21 And the LORD smelled a sweet savour; and the LORD said in his heart, I will not again curse the ground any more for man's sake; for the imagination of man's heart is evil from his youth; neither will I again smite any more every thing living, as I have done. 22 While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease.
Here is, I. Noah's thankful acknowledgment of God's favour to him, in completing the mercy of his deliverance, v. 20. 1. He built an altar. Hitherto he had done nothing without particular instructions and commands from God. He had a particular call into the ark, and another out of it; but, altars and sacrifices being already of divine institution for religious worship, he did not stay for a particular command thus to express his thankfulness. Those that have received mercy from God should be forward in returning thanks, and do it not of constraint, but willingly. God is pleased with free-will offerings, and praises that wait for him. Noah was now turned out into a cold and desolate world, where, one would have thought, his first care would have been to build a house for himself; but, behold, he begins with an altar for God: God, that is the first, must be first served; and he begins well that begins with God. 2. He offered a sacrifice upon his altar, of every clean beast, and of every clean fowl--one, the odd seventh that we read of, ch. vii. 2, 3. Here observe, (1.) He offered only those that were clean; for it is not enough that we sacrifice, but we must sacrifice that which God appoints, according to the law of sacrifice, and not a corrupt thing. (2.) Though his stock of cattle was so small, and that rescued from ruin at so great an expense of care and pains, yet he did not grudge to give God his dues out of it. He might have said, "Have I but seven sheep to begin the world with, and must one of these seven be killed and burnt for sacrifice? Were it not better to defer it till we have greater plenty?" No, to prove the sincerity of his love and gratitude, he cheerfully gives the seventh to his God, as an acknowledgment that all was his, and owing to him. Serving God with our little is the way to make it more; and we must never think that wasted with which God is honoured. (3.) See here the antiquity of religion: the first thing we find done in the new world was an act of worship, Jer. vi. 16. We are now to express our thankfulness, not by burnt-offerings, but by the sacrifices of praise and the sacrifices of righteousness, by pious devotions and a pious conversation.
II. God's gracious acceptance of Noah's thankfulness. It was a settled rule in the patriarchal age: If thou doest well, shalt thou not be accepted? Noah was so. For,
1. God was well pleased with the performance, v. 21. He smelt a sweet savour, or, as it is in the Hebrew, a savour of rest, from it. As, when he had made the world at first on the seventh day, he rested and was refreshed, so, now that he had new-made it, in the sacrifice of the seventh he rested. 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; though his offering was small, it was according to his ability, and God accepted it. Having caused his anger to rest upon the world of sinners, he here caused his love to rest upon this little remnant of believers.
2. Hereupon, he took up a resolution never to drown the world again. Herein he had an eye, not so much to Noah's sacrifice as to Christ's sacrifice of himself, which was typified and represented by it, and which was indeed an offering of a sweet-smelling savour, Eph. v. 2. Good security is here given, and that which may be relied upon,
(1.) That this judgment should never be repeated. Noah might think, "To what purpose should the world be repaired, when, in all probability, for the wickedness of it, it will quickly be in like manner ruined again?" "No," says God, "it never shall." It was said (ch. vi. 6), It repented the Lord that he had made man; now here he speaks as if it repented him that he had destroyed man: neither means a change of his mind, but both a change of his way. It repented him concerning his servants, Deut. xxxii. 36. Two ways this resolve is expressed:-- [1.] I will not again curse the ground, Heb. I will not add to curse the ground any more. God had cursed the ground upon the first entrance of sin (ch. iii. 17), when he drowned it he added to that curse; but now he determines not to add to it any more. [2.] Neither will I again smite any more every living thing; that is, it was determined that whatever ruin God might bring upon particular persons, or families, or countries, he would never again destroy the whole world till the day shall come when time shall be no more. But the reason of this resolve is very surprising, for it seems the same in effect with the reason given for the destruction of the world: Because the imagination of man's heart is evil from his youth, ch. vi. 5. 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, It is evil from his youth or childhood. It is bred in the bone; 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, and I will make a full end." No, "Therefore I will no more take this severe method; for," First, "He is rather to be pitied, for it is all the effect of sin dwelling in him; and it is but what might be expected from such a degenerate race: he is called a transgressor from the womb, and therefore it is not strange that he deals so very treacherously," Isa. xlviii. 8. Thus God remembers that he is flesh, corrupt and sinful, Ps. lxxviii. 39. Secondly, "He will be utterly ruined; for, if he be dealt with according to his deserts, one flood must succeed another till all be destroyed." See here, 1. That outward judgments, though they may terrify and restrain men, yet cannot of themselves sanctify and renew them; the grace of God must work with those judgments. Man's nature was as sinful after the deluge as it had been before. 2. That God's goodness takes occasion from man's sinfulness to magnify itself the more; his reasons of mercy are all drawn from himself, not from any thing in us.
(2.) That the course of nature should never be discontinued (v. 22): "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, [1.] It is plainly intimated that this earth is not to remain always; it, and all the works in it, must shortly be burnt up; and we look for new heavens and a new earth, when all these things must be dissolved. But, [2.] As long as it does remain God's providence will carefully preserve the regular succession of times and seasons, and cause each to know its place. To this we owe it that the world stands, and the wheel of nature keeps it track. See here how changeable the times are and yet how unchangeable. First, 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. Secondly, Yet never changed. It is constant in this inconstancy. These seasons have never ceased, nor shall cease, while the sun continued 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 of our faith in the covenant of grace, which is no less inviolable, Jer. xxxiii. 20, 21. We see God's promises to the creatures made good, and thence may infer that his promises to all believers shall be so.
Adam Clarke: Commentary on the Bible - 1831
8:20: 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.
Burnt-offerings - See the meaning of every kind of offering and sacrifice largely explained on Leviticus 7:1-38.
Albert Barnes: Notes on the Bible - 1834
8:20-22
The offering of Noah accepted. The return to the dry land, through the special mercy of God to Noah and his house, is celebrated by an offering of thanksgiving and faith. "Builded an altar." This is the first mention of the altar, or structure for the purpose of sacrifice. The Lord is now on high, having swept away the garden, and withdrawn his visible presence at the same time from the earth. The altar is therefore erected to point toward his dwelling-place on high. "Unto the Lord." The personal name of God is especially appropriate here, as he has proved himself a covenant keeper and a deliverer to Noah. "Of all clean cattle, and every clean fowl." The mention of clean birds renders it probable that these only were taken into the ark by seven pairs Gen 7:3. Every fit animal is included in this sacrifice, as it is expressive of thanksgiving for a complete deliverance. We have also here the first mention of the burnt-offering עלה 'olâ h; the whole victim, except the skin, being burned on the altar. Sacrifice is an act in which the transgressor slays an animal and offers it in whole, or in part as representative of the whole, to God. In this act he acknowledges his guilt, the claim of the offended law upon his life, and the mercy of the Lord in accepting a substitute to satisfy this claim for the returning penitent. He at the same time actually accepts the mercy of the Most High, and comes forward to plead it in the appointed way of reconciliation. The burnt-offering is the most perfect symbol of this substitution, and most befitting the present occasion, when life has been granted to the inmates of the ark amidst the universal death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:20: 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; Pe1 2:5, Pe1 2:9
clean beast: Gen 7:2; Lev. 11:1-47
burnt: Lev. 1:1-17
Carl Friedrich Keil and Franz Delitzsch
8:20
The first thing which Noah did, was to build an altar for burnt sacrifice, to thank the Lord for gracious protection, and pray for His mercy in time to come. This altar - מזבּח, lit., a place for the offering of slain animals, from זבח, like θυσιαστήριον from θύειν - is the first altar mentioned in history. The sons of Adam had built no altar for their offerings, because God was still present on the earth in paradise, so that they could turn their offerings and hearts towards that abode. But with the flood God had swept paradise away, withdrawn the place of His presence, and set up His throne in heaven, from which He would henceforth reveal Himself to man (cf. Gen 9:5, Gen 9:7). In future, therefore, the hearts of the pious had to be turned towards heaven, and their offerings and prayers needed to ascend on high if they were to reach the throne of God. To give this direction to their offerings, heights or elevated places were erected, from which they ascended towards heaven in fire. From this the offerings received the name of עלת from עולה, the ascending, not so much because the sacrificial animals ascended or were raised upon the altar, as because they rose from the altar to haven (cf. Judg 20:40; Jer 48:15; Amos 4:10). Noah took his offerings from every clean beast and every clean fowl - from those animals, therefore, which were destined for man's food; probably the seventh of every kind, which he had taken into the ark. "And Jehovah smelled the smell of satisfaction," i.e., He graciously accepted the feelings of the offerer which rose to Him in the odour of the sacrificial flame. In the sacrificial flame the essence of the animal was resolved into vapour; so that when man presented a sacrifice in his own stead, his inmost being, his spirit, and his heart ascended to God in the vapour, and the sacrifice brought the feeling of his heart before God. This feeling of gratitude for gracious protection, and of desire for further communications of grace, was well-pleasing to God. He "said to His heart' (to, or in Himself; i.e., He resolved), "I will not again curse the ground any more for man's sake, because the image (i.e., the thought and desire) of man's heart is evil from his youth up (i.e., from the very time when he begins to act with consciousness)." This hardly seems an appropriate reason. As Luther says: "Hic inconstantiae videtur Deus accusari posse. Supra puniturus hominem causam consilii dicit, quia figmentum cordis humani malum est. Hic promissurus homini gratiam, quod posthac tali ira uti nolit, eandem causam allegat." Both Luther and Calvin express the same thought, though without really solving the apparent discrepancy. It was not because the thoughts and desires of the human heart are evil that God would not smite any more every living thing, that is to say, would not exterminate it judicially; but because they are evil from his youth up, because evil is innate in man, and for that reason he needs the forbearance of God; and also (and here lies the principal motive for the divine resolution) because in the offering of the righteous Noah, not only were thanks presented for past protection, and entreaty for further care, but the desire of man was expressed, to remain in fellowship with God, and to procure the divine favour. "All the days of the earth;" i.e., so long as the earth shall continue, the regular alternation of day and night and of the seasons of the year, so indispensable to the continuance of the human race, would never be interrupted again.
Geneva 1599
8:20 And Noah (i) builded an altar unto the LORD; and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar.
(i) For sacrifices which were as an exercise of their faith, by which they used to give thanks to God for his benefits.
John Gill
8:20 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.
(d) Zohar in Gen. fol. 51. 3, 4. Targum Jon. in loc. Pirke Eliezer, c. 23.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
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.
took of every clean beast . . . fowl--For so unparalleled a deliverance, a special acknowledgment was due.
8:218:21: Եւ հոտոտեցաւ Տէր Աստուած ՚ի հոտ անուշից։ Եւ ասէ Տէր Աստուած, ածեալ զմտաւ. Ո՛չ եւս յաւելից անիծանել զերկիր վասն գործոց մարդկան։ Զի միտք մարդկան հաստատեա՛լ են ՚ի խնամս չարի ՚ի մանկութենէ իւրմէ։ Արդ՝ ո՛չ եւս յաւելից հարկանել զամենայն մարմին կենդանի որպէս արարի[67]։ [67] Ոմանք. Զի միտք մարդոյ հաստատեալ են։
21 Եւ Տէր Աստուած հոտոտեց անուշ բոյրը: Տէր Աստուած իր մտքում ասաց. «Մարդկանց չար արարքների համար ես երկիրն այլեւս չեմ անիծի, որովհետեւ մարդկանց միտքը մանկուց չարի ծառայութեան մէջ է: Ես այլեւս ոչ մի կենդանի էակի չեմ պատուհասի, ինչպէս արեցի:
21 Տէրը անոյշ հոտը հոտուըտաց եւ իր սրտին մէջ ըսաւ. «Ա՛լ ասկէ յետոյ մարդուն համար նորէն երկիրը պիտի չանիծեմ, քանզի* մարդուն սրտին խորհուրդը իր մանկութենէն չար է, ո՛չ ալ նորէն պիտի ջարդեմ ամէն կենդանի մարմին, ինչպէս ըրի։
Եւ հոտոտեցաւ Տէր [128]Աստուած ի հոտ անուշից: Եւ ասէ Տէր [129]Աստուած` ածեալ զմտաւ. Ոչ եւս յաւելից անիծանել զերկիր վասն գործոց մարդկան, զի միտք մարդոյ հաստատեալ են ի խնամս չարի ի մանկութենէ իւրմէ. արդ ոչ եւս յաւելից հարկանել զամենայն մարմին կենդանի որպէս արարի:

8:21: Եւ հոտոտեցաւ Տէր Աստուած ՚ի հոտ անուշից։ Եւ ասէ Տէր Աստուած, ածեալ զմտաւ. Ո՛չ եւս յաւելից անիծանել զերկիր վասն գործոց մարդկան։ Զի միտք մարդկան հաստատեա՛լ են ՚ի խնամս չարի ՚ի մանկութենէ իւրմէ։ Արդ՝ ո՛չ եւս յաւելից հարկանել զամենայն մարմին կենդանի որպէս արարի[67]։
[67] Ոմանք. Զի միտք մարդոյ հաստատեալ են։
21 Եւ Տէր Աստուած հոտոտեց անուշ բոյրը: Տէր Աստուած իր մտքում ասաց. «Մարդկանց չար արարքների համար ես երկիրն այլեւս չեմ անիծի, որովհետեւ մարդկանց միտքը մանկուց չարի ծառայութեան մէջ է: Ես այլեւս ոչ մի կենդանի էակի չեմ պատուհասի, ինչպէս արեցի:
21 Տէրը անոյշ հոտը հոտուըտաց եւ իր սրտին մէջ ըսաւ. «Ա՛լ ասկէ յետոյ մարդուն համար նորէն երկիրը պիտի չանիծեմ, քանզի* մարդուն սրտին խորհուրդը իր մանկութենէն չար է, ո՛չ ալ նորէն պիտի ջարդեմ ամէն կենդանի մարմին, ինչպէս ըրի։
zohrab-1805▾ eastern-1994▾ western am▾
8:2121: И обонял Господь приятное благоухание, и сказал Господь в сердце Своем: не буду больше проклинать землю за человека, потому что помышление сердца человеческого--зло от юности его; и не буду больше поражать всего живущего, как Я сделал:
8:21 καὶ και and; even ὠσφράνθη οσφραινομαι lord; master ὁ ο the θεὸς θεος God ὀσμὴν οσμη scent εὐωδίας ευωδια fragrance καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master ὁ ο the θεὸς θεος God διανοηθείς διανοεομαι not προσθήσω προστιθημι add; continue ἔτι ετι yet; still τοῦ ο the καταράσασθαι καταραομαι curse τὴν ο the γῆν γη earth; land διὰ δια through; because of τὰ ο the ἔργα εργον work τῶν ο the ἀνθρώπων ανθρωπος person; human ὅτι οτι since; that ἔγκειται εγκειμαι the διάνοια διανοια mind; intention τοῦ ο the ἀνθρώπου ανθρωπος person; human ἐπιμελῶς επιμελως carefully ἐπὶ επι in; on τὰ ο the πονηρὰ πονηρος harmful; malignant ἐκ εκ from; out of νεότητος νεοτης youth οὐ ου not προσθήσω προστιθημι add; continue οὖν ουν then ἔτι ετι yet; still πατάξαι πατασσω pat; impact πᾶσαν πας all; every σάρκα σαρξ flesh ζῶσαν ζαω live; alive καθὼς καθως just as / like ἐποίησα ποιεω do; make
8:21 וַ wa וְ and יָּ֣רַח yyˈāraḥ רוח be spacious יְהוָה֮ [yᵊhwāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] רֵ֣יחַ rˈêₐḥ רֵיחַ scent הַ ha הַ the נִּיחֹחַ֒ nnîḥˌōₐḥ נִיחֹחַ smell of appeasement וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to לִבֹּ֗ו libbˈô לֵב heart לֹֽא־ lˈō- לֹא not אֹ֠סִף ʔōsˌif יסף add לְ lᵊ לְ to קַלֵּ֨ל qallˌēl קלל be slight עֹ֤וד ʕˈôḏ עֹוד duration אֶת־ ʔeṯ- אֵת [object marker] הָֽ hˈā הַ the אֲדָמָה֙ ʔᵃḏāmˌā אֲדָמָה soil בַּ ba בְּ in עֲב֣וּר ʕᵃvˈûr עֲבוּר way הָֽ hˈā הַ the אָדָ֔ם ʔāḏˈām אָדָם human, mankind כִּ֠י kˌî כִּי that יֵ֣צֶר yˈēṣer יֵצֶר form לֵ֧ב lˈēv לֵב heart הָ hā הַ the אָדָ֛ם ʔāḏˈām אָדָם human, mankind רַ֖ע rˌaʕ רַע evil מִ mi מִן from נְּעֻרָ֑יו nnᵊʕurˈāʸw נְעוּרִים youth וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not אֹסִ֥ף ʔōsˌif יסף add עֹ֛וד ʕˈôḏ עֹוד duration לְ lᵊ לְ to הַכֹּ֥ות hakkˌôṯ נכה strike אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole חַ֖י ḥˌay חַי alive כַּֽ kˈa כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָשִֽׂיתִי׃ ʕāśˈîṯî עשׂה make
8:21. odoratusque est Dominus odorem suavitatis et ait ad eum nequaquam ultra maledicam terrae propter homines sensus enim et cogitatio humani cordis in malum prona sunt ab adulescentia sua non igitur ultra percutiam omnem animantem sicut feciAnd the Lord smelled a sweet savour, and said: I will no more curse the earth for the sake of man: for the imagination and thought of man's heart are prone to evil from his youth: therefore I will no more destroy every living soul as I have done.
21. And the LORD smelled the sweet savour; and the LORD said in his heart, I will not again curse the ground any more for man’s sake, for that the imagination of man’s heart is evil from his youth; neither will I again smite any more every thing living, as I have done.
8:21. And the Lord smelled the sweet odor and said: “I will no longer curse the earth because of man. For the feelings and thoughts of the heart of man are prone to evil from his youth. Therefore, I will no longer pierce every living soul as I have done.
8:21. And the LORD smelled a sweet savour; and the LORD said in his heart, I will not again curse the ground any more for man’s sake; for the imagination of man’s heart [is] evil from his youth; neither will I again smite any more every thing living, as I have done.
And the LORD smelled a sweet savour; and the LORD said in his heart, I will not again curse the ground any more for man' s sake; for the imagination of man' s heart [is] evil from his youth; neither will I again smite any more every thing living, as I have done:

21: И обонял Господь приятное благоухание, и сказал Господь в сердце Своем: не буду больше проклинать землю за человека, потому что помышление сердца человеческого--зло от юности его; и не буду больше поражать всего живущего, как Я сделал:
8:21
καὶ και and; even
ὠσφράνθη οσφραινομαι lord; master
ο the
θεὸς θεος God
ὀσμὴν οσμη scent
εὐωδίας ευωδια fragrance
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
ο the
θεὸς θεος God
διανοηθείς διανοεομαι not
προσθήσω προστιθημι add; continue
ἔτι ετι yet; still
τοῦ ο the
καταράσασθαι καταραομαι curse
τὴν ο the
γῆν γη earth; land
διὰ δια through; because of
τὰ ο the
ἔργα εργον work
τῶν ο the
ἀνθρώπων ανθρωπος person; human
ὅτι οτι since; that
ἔγκειται εγκειμαι the
διάνοια διανοια mind; intention
τοῦ ο the
ἀνθρώπου ανθρωπος person; human
ἐπιμελῶς επιμελως carefully
ἐπὶ επι in; on
τὰ ο the
πονηρὰ πονηρος harmful; malignant
ἐκ εκ from; out of
νεότητος νεοτης youth
οὐ ου not
προσθήσω προστιθημι add; continue
οὖν ουν then
ἔτι ετι yet; still
πατάξαι πατασσω pat; impact
πᾶσαν πας all; every
σάρκα σαρξ flesh
ζῶσαν ζαω live; alive
καθὼς καθως just as / like
ἐποίησα ποιεω do; make
8:21
וַ wa וְ and
יָּ֣רַח yyˈāraḥ רוח be spacious
יְהוָה֮ [yᵊhwāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
רֵ֣יחַ rˈêₐḥ רֵיחַ scent
הַ ha הַ the
נִּיחֹחַ֒ nnîḥˌōₐḥ נִיחֹחַ smell of appeasement
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
לִבֹּ֗ו libbˈô לֵב heart
לֹֽא־ lˈō- לֹא not
אֹ֠סִף ʔōsˌif יסף add
לְ lᵊ לְ to
קַלֵּ֨ל qallˌēl קלל be slight
עֹ֤וד ʕˈôḏ עֹוד duration
אֶת־ ʔeṯ- אֵת [object marker]
הָֽ hˈā הַ the
אֲדָמָה֙ ʔᵃḏāmˌā אֲדָמָה soil
בַּ ba בְּ in
עֲב֣וּר ʕᵃvˈûr עֲבוּר way
הָֽ hˈā הַ the
אָדָ֔ם ʔāḏˈām אָדָם human, mankind
כִּ֠י kˌî כִּי that
יֵ֣צֶר yˈēṣer יֵצֶר form
לֵ֧ב lˈēv לֵב heart
הָ הַ the
אָדָ֛ם ʔāḏˈām אָדָם human, mankind
רַ֖ע rˌaʕ רַע evil
מִ mi מִן from
נְּעֻרָ֑יו nnᵊʕurˈāʸw נְעוּרִים youth
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
אֹסִ֥ף ʔōsˌif יסף add
עֹ֛וד ʕˈôḏ עֹוד duration
לְ lᵊ לְ to
הַכֹּ֥ות hakkˌôṯ נכה strike
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
חַ֖י ḥˌay חַי alive
כַּֽ kˈa כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עָשִֽׂיתִי׃ ʕāśˈîṯî עשׂה make
8:21. odoratusque est Dominus odorem suavitatis et ait ad eum nequaquam ultra maledicam terrae propter homines sensus enim et cogitatio humani cordis in malum prona sunt ab adulescentia sua non igitur ultra percutiam omnem animantem sicut feci
And the Lord smelled a sweet savour, and said: I will no more curse the earth for the sake of man: for the imagination and thought of man's heart are prone to evil from his youth: therefore I will no more destroy every living soul as I have done.
8:21. And the Lord smelled the sweet odor and said: “I will no longer curse the earth because of man. For the feelings and thoughts of the heart of man are prone to evil from his youth. Therefore, I will no longer pierce every living soul as I have done.
8:21. And the LORD smelled a sweet savour; and the LORD said in his heart, I will not again curse the ground any more for man’s sake; for the imagination of man’s heart [is] evil from his youth; neither will I again smite any more every thing living, as I have done.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: «И обонял Господь приятное благоухание…» «Не соблазняйся грубостью выражения», — говорит по сему поводу Златоуст, — но, причиной такого снисхождения в словах признав собственную твою слабость, уразумей отсюда, что приношение праведника было приятно Богу… Вот почему и Апостол Павел сказал в послании своем: «Ибо мы Христово благоухание Богу в спасаемых и в погибающих: для одних запах смертоносный на смерть, а для других запах живительный на жизнь» (2: Кор 2:15–16). Слова «приятное благоухание», по более точному переводу с еврейского — reach hannichoach должны быть переведены так: «запах удовлетворения, успокоения», причем в самом анализе понятий находят сходство с именем Ноя, что значит «успокоение» (5:29) и откуда видят как бы исполнение того самого пророчества, которое было вложено в данное ему имя. Эта жертва Ноя, подобно тому, как и раннейшая жертва Авеля, без сомнения, была приятна Богу не по материи самого приношения, но по выраженным в нем чувствам веры, благочестия и смиренной покорности Творцу. Подобным же образом молитве и милостыни верных приписывают сладкий вкус (приятное благоухание) (Флп 4:18; Откр 5:8; 8:3–4; Пс 140:2).

«и сказал Господь в сердце Своем: не буду больше проклинать землю за человека, потому что помышления сердца человеческого — зло от юности его…» В этих словах, очевидно, дается торжественное удостоверение самого Бога о неповторяемости подобного общемирового (в смысле универсальном для всего человечества и всех живых тварей) наказания; но самая мотивировка его представляется на первый взгляд несколько непонятной: по-видимому, она представляет повторение того мотива, который послужил главной причиной потопа (6:5, 12–13); и здесь тот же самый факт берется а качестве мотива для противоположного отношения к миру.

Но более внимательное сличение этих двух параллелей, произведенное на почве контекста речи, открывает существенное различие между ними.

В первом случае сказано гораздо общее и сильнее — именно, что «все мысли и помышления сердца их были зло во всякое время» (6:5), чем характеризуется не столько наследственная, сколько, главным образом, постоянная личная греховная настроенность, переходящая, как это видно из контекста, в горделивое попрание нравственных устоев и в нераскаянное упорство (6:11).

В рассматриваемом же нами стихе речь идет почти исключительно лишь о наследственной греховной порче, за которую человек сравнительно менее ответственен, чем за сознательную, личную греховность. Принесением же жертвы, о которой только что перед тем говорилось, человек как нельзя лучше доказал, что его личная настроенность значительно улучшилась, что хотя он, в силу греховной немощи своей природы, и продолжал грешить, но каждой раз в сознании своего падения и часто с глубокой скорбью об этом и с просьбой к Богу о помиловании, выражением чего и служили различные жертвы. Такая перемена в настроении человеческого сердца создавала вполне достаточные основания и для перемены к нему божественного отношения. «Прежде правосудие открывалось всеобщим, а милосердие особенным действователем (история потопа и Ноя): отныне правосудие будет являться в частном, как напр., над Содомом, над фараоном, а милосердие во всеобщем» (Филарет). Отсюда, становится вполне естественным и понятным указание на наследственную греховную порчу человека, как на мотив для снисходительного отношения к его греховности, с которой человек выражает (путем жертв) желание бороться по мере своих слабых сил.
Adam Clarke: Commentary on the Bible - 1831
8:21: 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.
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. Pe2 3:7.
Albert Barnes: Notes on the Bible - 1834
8:21
The effect of this plea is here described. The Lord smelled the sweet savor. He accepted the typical substitute, and, on account of the sacrifice, the offerers, the surviving ancestors of the post-diluvian race. Thus, the re-entrance of the remnant of mankind upon the joys and tasks of life is inaugurated by an articulate confession of sin, a well-understood foreshadowing of the coming victim for human guilt, and a gracious acceptance of this act of faith. "The Lord said in his heart." It is the inward resolve of his will. The purpose of mercy is then expressed in a definite form, suited to the present circumstances of the delivered family. "I will not again curse the soil any more on account of man." This seems at first sight to imply a mitigation of the hardship and toil which man was to experience in cultivating the ground Gen 3:17. At all events, this very toil is turned into a blessing to him who returns from his sin and guilt, to accept the mercy, and live to the glory of his Maker and Saviour. But the main reference of the passage is doubtless to the curse of a deluge such as what was now past. This will not be renewed. "Because the imagination of his heart is evil from his youth." This is the reason for the past judgment, the curse upon the soil: not for the present promise of a respite for the future. Accordingly, it is to be taken in close connection with the cursing of the soil, of which it assigns the judicial cause. It is explanatory of the preceding phrase, on account of man. The reason for the promise of escape from the fear of a deluge for the future is the sacrifice of Noah, the priest and representative of the race, with which the Lord is well pleased. The closing sentence of this verse is a reiteration in a more explicit form of the same promise. "Neither will I again smite all living as I have done." There will be no repetition of the deluge that had just overswept the land and destroyed the inhabitants.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:21: smelled: Lev 1:9, Lev 1:13, Lev 1:17, Lev 26:31; Sol 4:10, Sol 4:11; Isa 65:6; Eze 20:41; Amo 5:21, Amo 5:22; Co2 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; Jo1 5:19
neither: Gen 9:11-15; Isa 54:9, Isa 54:10
as I: Pe2 3:6, Pe2 3:7
Geneva 1599
8:21 And the LORD smelled a (k) sweet savour; and the LORD said in his heart, I will not again curse the ground any more for man's sake; for the imagination of man's heart [is] evil from his youth; neither will I again smite any more every thing living, as I have done.
(k) That is, by it he showed himself appeased and his anger at rest.
John Gill
8:21 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 Is 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.
(e) "odorem quietis", Pagninus, Montanus, Munster, &c. (f) "ad cor suum", Montanus, Tigurine version; "prophetae suo", Arab. (g) Jarchi in loc. Pirke Eliezer, c. 23. (h) "quamvis", Piscator; so Ainsworth.
John Wesley
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. 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. 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.
Robert Jamieson, A. R. Fausset and David Brown
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.
Lord said in his heart--same as "I have sworn that the waters of Noah should no more go over the earth" (Is 54:9).
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.
8:228:22: Այսուհետեւ զամենայն աւուրս երկրի՝ սե՛րմն եւ հունձք, ցո՛ւրտ եւ տօթ, ամա՛ռն եւ գարուն, զտիւ եւ զգիշեր մի՛ դադարեսցեն։
22 Այսուհետեւ, քանի դեռ կայ երկիրը, թող չդադարեն սերմն ու հունձը, ցուրտն ու տօթը, ամառն ու գարունը, ցերեկն ու գիշերը»:
22 Որչափ որ երկիրը կը մնայ, սերմ ու հունձք, ցուրտ ու տաքութիւն, ամառ ու ձմեռ եւ ցորեկ ու գիշեր պիտի չդադարին»։
Այսուհետեւ զամենայն աւուրս երկրի` սերմն եւ հունձք, ցուրտ եւ տօթ, ամառն եւ [130]գարուն, [131]զտիւ եւ զգիշեր`` մի՛ դադարեսցեն:

8:22: Այսուհետեւ զամենայն աւուրս երկրի՝ սե՛րմն եւ հունձք, ցո՛ւրտ եւ տօթ, ամա՛ռն եւ գարուն, զտիւ եւ զգիշեր մի՛ դադարեսցեն։
22 Այսուհետեւ, քանի դեռ կայ երկիրը, թող չդադարեն սերմն ու հունձը, ցուրտն ու տօթը, ամառն ու գարունը, ցերեկն ու գիշերը»:
22 Որչափ որ երկիրը կը մնայ, սերմ ու հունձք, ցուրտ ու տաքութիւն, ամառ ու ձմեռ եւ ցորեկ ու գիշեր պիտի չդադարին»։
zohrab-1805▾ eastern-1994▾ western am▾
8:2222: впредь во все дни земли сеяние и жатва, холод и зной, лето и зима, день и ночь не прекратятся.
8:22 πάσας πας all; every τὰς ο the ἡμέρας ημερα day τῆς ο the γῆς γη earth; land σπέρμα σπερμα seed καὶ και and; even θερισμός θερισμος harvest ψῦχος ψυχος cold καὶ και and; even καῦμα καυμα heat θέρος θερος summer καὶ και and; even ἔαρ εαρ day καὶ και and; even νύκτα νυξ night οὐ ου not καταπαύσουσιν καταπαυω rest
8:22 עֹ֖ד ʕˌōḏ עֹוד duration כָּל־ kol- כֹּל whole יְמֵ֣י yᵊmˈê יֹום day הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth זֶ֡רַע zˈeraʕ זֶרַע seed וְ֠ wᵊ וְ and קָצִיר qāṣîr קָצִיר harvest וְ wᵊ וְ and קֹ֨ר qˌōr קֹר cold וָ wā וְ and חֹ֜ם ḥˈōm חֹם heat וְ wᵊ וְ and קַ֧יִץ qˈayiṣ קַיִץ summer וָ wā וְ and חֹ֛רֶף ḥˈōref חֹרֶף autumn וְ wᵊ וְ and יֹ֥ום yˌôm יֹום day וָ wā וְ and לַ֖יְלָה lˌaylā לַיְלָה night לֹ֥א lˌō לֹא not יִשְׁבֹּֽתוּ׃ yišbˈōṯû שׁבת cease
8:22. cunctis diebus terrae sementis et messis frigus et aestus aestas et hiemps nox et dies non requiescentAll the days of the earth, seedtime and harvest, cold and heat, summer and winter, night and day, shall not cease.
22. While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease.
8:22. All the days of the earth, seedtime and harvest, cold and heat, summer and winter, night and day, will not cease.”
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, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease:

22: впредь во все дни земли сеяние и жатва, холод и зной, лето и зима, день и ночь не прекратятся.
8:22
πάσας πας all; every
τὰς ο the
ἡμέρας ημερα day
τῆς ο the
γῆς γη earth; land
σπέρμα σπερμα seed
καὶ και and; even
θερισμός θερισμος harvest
ψῦχος ψυχος cold
καὶ και and; even
καῦμα καυμα heat
θέρος θερος summer
καὶ και and; even
ἔαρ εαρ day
καὶ και and; even
νύκτα νυξ night
οὐ ου not
καταπαύσουσιν καταπαυω rest
8:22
עֹ֖ד ʕˌōḏ עֹוד duration
כָּל־ kol- כֹּל whole
יְמֵ֣י yᵊmˈê יֹום day
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
זֶ֡רַע zˈeraʕ זֶרַע seed
וְ֠ wᵊ וְ and
קָצִיר qāṣîr קָצִיר harvest
וְ wᵊ וְ and
קֹ֨ר qˌōr קֹר cold
וָ וְ and
חֹ֜ם ḥˈōm חֹם heat
וְ wᵊ וְ and
קַ֧יִץ qˈayiṣ קַיִץ summer
וָ וְ and
חֹ֛רֶף ḥˈōref חֹרֶף autumn
וְ wᵊ וְ and
יֹ֥ום yˌôm יֹום day
וָ וְ and
לַ֖יְלָה lˌaylā לַיְלָה night
לֹ֥א lˌō לֹא not
יִשְׁבֹּֽתוּ׃ yišbˈōṯû שׁבת cease
8:22. cunctis diebus terrae sementis et messis frigus et aestus aestas et hiemps nox et dies non requiescent
All the days of the earth, seedtime and harvest, cold and heat, summer and winter, night and day, shall not cease.
8:22. All the days of the earth, seedtime and harvest, cold and heat, summer and winter, night and day, will not cease.”
8:22. While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: «впредь во все дни земли…» Т. е. до тех пор, пока земля существует и когда «дни земли» должны будут уступить свое место «дням неба» (Пс 88:30).

«сеяние и жатва, холод и зной, лето и зима, день и ночь не прекратятся…» Три времени года названы здесь по имени: весна, лето и зима, а четвертое — описательно: «жатвы», как время сбора хлебных злаков и плодов.

Впрочем, следует отметить, что мазоретский текст и некоторые из переводных текстов не называют также и весны, а дают лишь повторное обозначение двух основных сезонов или целых полугодий, это — «хлад и зной» или, что то же, «лето и зима», в соответствии с чем стоит и третья пара контрастов «день и ночь». И последнее чтение предпочтительнее, так оно встречается и в других местах Библии (Пс 73:17).

Что касается до заключенной здесь мысли, то она служит более подробным разъяснением и развитием только что выраженной выше — о не повторяемости подобного потопу страшного стихийного бедствия, соединенного с неизбежным нарушением основных Законов природы (сравн. Иер 33:20–25; Иез 34:25–29; 37:26). «Добрейший Господь обыкновенно, обращает внимание не столько на наши жертвы, сколько на внутреннее расположение, с каким мы их совершаем, и, судя по нему, или приемлет, или отвергает наши жертвы» (Иоанн Златоуст, 27:273).

Заключая историю потопа, считаем своим долгом сжато указать и на то прообразовательное значение, которое отцы Церкви находили в нем. Основание такому взгляду положено еще самим Господом нашим Иисусом Христом и Его апостолами. Так, Господь в прошлой истории потопа видит предсказание будущей истории Своего второго грозного пришествия: как тогда люди были крайне развращены и беспечны относительно своего спасения, так же точно будет и перед вторым пришествием; и как тогда совершился грозный приговор божественного суда над всем грешным миром, точно то же повторится и в момент страшного суда (Мф 24:37–39; Лк 17:25–27).

Апостол Павел в одном из своих посланий сравнивает купель крещения с Ноевым ковчегом (1: Пет 3:20–21), указывая, что как то, так и другое одинаково спасает нас от греховной смерти. Его мысль развивает и Апостол Павел, говоря, что мы «погреблись с Ним крещением в смерть» и одновременно тем же самым действием вводимся в Его Церковь и начинаем ходить в обновление жизни (Рим 6: 4–6).
Adam Clarke: Commentary on the Bible - 1831
8:22: 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.
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, Pe1 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.
Albert Barnes: Notes on the Bible - 1834
8:22
Henceforth all the days of the earth. - After these negative assurances come the positive blessings to be permanently enjoyed while the present constitution of the earth continues. These are summed up in the following terms:
HEAT Sowing, beginning in October Reaping, ending in June COLD Early fruit, in July Fruit harvest, ending in September
The cold properly occupies the interval between sowing and reaping, or the months of January and February. From July to September is the period of heat. In Palestine, the seedtime began in October or November, when the wheat was sown. Barley was not generally sown until January. The grain harvest began early in May, and continued in June. The early fruits, such as grapes and figs, made their appearance in July and August; the full ingathering, in September and October. But the passage before us is not limited to the seasons of any particular country. Besides the seasons, it guarantees the continuance of the agreeable vicissitudes of day and night. It is probable that even these could not be distinguished during part of the deluge of waters. At all events, they did not present any sensible change when darkness reigned over the primeval abyss.
The term of this continuance is here defined. It is to last as long as the order of things introduced by the six days' creation endures. This order is not to be sempiternal. When the race of man has been filled up, it is here hinted that the present system of nature on the earth may be expected to give place to another and a higher order of things.
Here it is proper to observe the mode of Scripture in the promise of blessing. In the infancy of mankind, when the eye gazed on the present, and did not penetrate into the future, the Lord promised the immediate and the sensible blessings of life, because these alone are as yet intelligible to the childlike race, and they are, at the same time, the immediate earnest of endless blessings. As the mind developes, and the observable universe becomes more fully comprehended, these present and sensible sources of creature happiness correspondingly expand, and higher and more ethereal blessings begin to dawn upon the mind. When the prospect of death opens to the believer a new and hitherto unknown world of reality, then the temporal and corporeal give way to the eternal and spiritual. And as with the individual, so is it with the race. The present boon is the earnest in hand, fully satisfying the existing aspirations of the infantile desire. But it is soon found that the present is always the bud of the future; and as the volume of promise is unrolled, piece by piece, before the eye of the growing race, while the present and the sensible lose nothing of their intrinsic value, the opening glories of intellectual and spiritual enjoyment add an indescribable zest to the blessedness of a perpetuated life. Let not us, then, who flow in the full tide of the latter day, despise the rudiment of blessing in the first form in which it was conferred on Noah and his descendants; but rather remember that is not the whole content of the divine good-will, but only the present shape of an ever-expanding felicity, which is limited neither by time nor sense.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:22: 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; Sol 2:11, Sol 2:12; Isa 54:9; Jer 5:24; Jam 5:7
day: Jer 31:35, Jer 33:20-26
Geneva 1599
8:22 While the earth remaineth, (l) seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease.
(l) The order of nature destroyed by the flood, is restored by God's promise.
John Gill
8:22 While the earth remaineth,.... Which as to its substance may remain for ever, Eccles 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.
(i) "cunctis diebus terrae", V. L. "adhuc omnes dies terrae", Pagninus, Montanus; so Drusius, Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
8:22 While the earth remaineth--The consummation, as intimated in 2Pet 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].