the Week of Proper 11 / Ordinary 16
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Bahasa Indonesia Sehari-hari
Kejadian 6:18
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- CondensedParallel Translations
Tetapi dengan engkau Aku akan mengadakan perjanjian-Ku, dan engkau akan masuk ke dalam bahtera itu: engkau bersama-sama dengan anak-anakmu dan isterimu dan isteri anak-anakmu.
akan tetapi dengan dikau Aku akan mendirikan perjanjian-Ku, maka hendaklah engkau masuk ke dalam bahtera itu, yaitu engkau serta dengan anak binimu dan bini anak-anakmu bersama-sama dengan dikau.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
establish: Genesis 9:9, Genesis 9:11, Genesis 17:4, Genesis 17:7, Genesis 17:21
come: Genesis 7:1, Genesis 7:7, Genesis 7:13, Isaiah 26:20, Hebrews 11:7, 1 Peter 3:20, 2 Peter 2:5
Reciprocal: Exodus 6:4 - established Leviticus 26:9 - establish
Cross-References
These are the generations of Noah: Noah [was] a iust man, and perfect in his generations: And Noah walked with God.
A wyndowe shalt thou make in the arke, and in a cubite shalt thou finishe it aboue: but the doore of the arke shalt thou set in the syde therof. With three loftes one aboue another shalt thou make it.
And the Lord said vnto Noah: come thou and al thy house into ye arke: for thee haue I seen ryghteous before me in this generation.
And Noah came, and his sonnes, and his wyfe, and his sonnes wyues with him to the arke, because of the waters of the fludde.
In the selfe same day, entred Noah, and Sem, and Ham, and Iapheth the sonnes of Noah, and Noahs wyfe, and the three wiues of his sonnes with the into the arke.
It is I, behold my couenaut [is] with thee, and thou shalt be a father of many nations.
Moreouer I wyll make my couenaunt betweene me and thee, & thy seede after thee, in their generations, by an euerlasting couenaut, yt I may be God vnto thee, and to thy seede after thee.
But my couenaunt wyl I make with Isahac whiche Sara shall beare vnto thee, euen this tyme twelue moneth.
Come my people, enter thou into thy chambers, and shut thy doores about thee, hide thy selfe for a litle whyle, vntill the indignation be ouerpast.
By fayth Noe beyng warned of God of thinges not seene as yet, moued with reuerence, prepared the arke to the sauyng of his house, through the whiche [arke] he condempned the worlde, and became heire of the righteousnes which is by fayth.
Gill's Notes on the Bible
But with thee will I establish my covenant,.... Made with Noah at this time, though not expressed, that on his making an ark, as God directed him, and going into it at his command, he would preserve him while building it from the rage of wicked men, and save him in it and his family, when the flood should come; and that they should come safe out of it, and repeople the world, which should be no more destroyed by one; for this covenant respects that later mentioned, Genesis 9:11 so Aben Ezra; or the promise of the Messiah, which should spring from him, for the fulfilment of which Noah and his family were spared; and this in every article God would confirm, of which he might be assured from his power, veracity, and faithfulness, and other perfections of his:
and thou shalt come into the ark; when the covenant would begin more clearly to be established, and more plainly to be fulfilling; Noah on the one hand being obedient to the divine will, having built an ark, and entering into it; and on the other, God giving him leave, and an order to enter into it, and shutting him up in it to preserve him:
thou and thy sons, and thy wife, and thy sons' wives with thee; that is, Noah and his wife, and his sons and their wives, in all eight persons; and eight only, as the Apostle Peter observes, 1 Peter 3:20 by this it appears that Noah's three sons were married before the flood, but as yet had no children. Jarchi concludes, from the mode of expression used, that the men and women were to be separate; that they entered the ark in this manner, and continued so, the use of the marriage bed being forbidden them while in the ark.
Barnes' Notes on the Bible
- Section VI - The Deluge
- XXIII. The Ark
9. דור dôr “age, time from birth to death,” applied either to an individual or the whole contemporary race, running parallel with some leading individual. Hence, the “race” or “generation” living during that time.
14. תבה tēbâh “chest, ark.” It is used only of this vessel of Noah’s construction, and of the little vessel in which Moses was put Exodus 2:3, Exodus 2:5. The root, according to Furst, means “to be hollow.” אבה 'ēbeh a cognate word, signifies “a reed;” κιβωτός kibōtos Septuagint. גפר goper α. λ., perhaps “fir, cypress, resinous wood.” קן qēn “nest, room; related: prepare, rear up.”
16. צהר tsohar “shining, light;” not the same as the חלון chalôn Genesis 8:6, or the aperture through which Noah let out the raven.
18. ברית berı̂yt “covenant; related: cut, eat, choose, decide.”
The close of the preceding document introduces the opening topic of this one. The same rule applies to all that have gone before. The generations of the skies and the land Genesis 2:4 are introduced by the finishing of the skies and the land Genesis 2:1; the generations of man in the line of Sheth Genesis 5:1, by the birth of Sheth Genesis 4:25; and now the generations of Noah, by the notice that Noah found grace in the eyes of the Lord. The narrative here also, as usual, reverts to a point of time before the stage of affairs described in the close of the preceding passage. Yet there is nothing here that seems to indicate a new author. The previous paragraph is historical, and closely connected with the end of the fourth chapter; and it suitably prepares for the proceedings of Noah, under the divine direction, on the eye of the deluge. We have now a recapitulation of the agent and the occasion, and then the divine commission and its execution.
Genesis 6:9-12
Here are the man and the occasion.
Genesis 6:9-10
The generations of Noah. - In the third document we had the generations of man; now we are limited to Noah, because he is himself at peace with God, and is now the head and representative of those who are in the same blessed relation. The narrative, therefore, for the first time, formally confines itself to the portion of the human family in communion with God, Noah is here characterized by two new and important epithets - “just” and “perfect.” It is to be remembered that he had already found grace in the eyes of the Lord. Adam was created good; but by disobedience he became guilty, and all his race, Noah among the rest, became involved in that guilt. To be just is to be right in point of law, and thereby entitled to all the blessings of the acquitted and justified. When applied to the guilty, this epithet implies pardon of sin among other benefits of grace. It also presupposes that spiritual change by which the soul returns from estrangement to reconciliation with God. Hence, Noah is not only just, but perfect. This attribute of character imports not only the turning from darkness to light, from error to truth, from wrong to right, but the stability of moral determination which arises from the struggle, the trial, the victory of good over evil, therein involved. The just is the right in law; the perfect is the tested in holiness. “In his ages;” among the men of his age. This phrase indicates the contrast between Noah and the men of his day. It is probable, moreover, that he was of pure descent, and in that respect also distinguished from his contemporaries who were the offspring of promiscuous intermarriage between the godly and the ungodly. “Noah walked with God,” like Henok. This is the native consequence of his victory over sin, and his acceptance with God. His sons are mentioned, as they are essentially connected with the following events.
Genesis 6:11-12
And the land was corrupt. - In contrast with Noah, the rest of the race were corrupt - entirely depraved by sin. “It was filled with violence” - with the outward exhibition of inward carnality. “And God saw this.” It was patent to the eye of Heaven. This is the ground of the following commission.
Genesis 6:13-21
The directions concerning the ark embrace the purpose to destroy the race of man Genesis 6:13, the plan and specification of the ark Genesis 6:14-16, the announcement of the deluge Genesis 6:17, the arrangements for the preservation of Noah and his family, and certain kinds of animals Genesis 6:18-21.
Genesis 6:13
The end of all flesh. - The end may mean either the point to which it tends, or the extermination of the race. The latter is the simpler. All flesh is to be understood of the whole race, while yet it does not preclude the exception of Noah and his family. This teaches us to beware of applying an inflexible literality to such terms as all, when used in the sense of ordinary conversation. “Is come before me,” is in the contemplation of my mind as an event soon to be realized. “For the land is filled with violence.” The reason. “I will destroy them.” The resolve. There is retribution here, for the words “corrupt” and “destroy” are the same in the original.
Genesis 6:14-16
The ark. - Reckoning the cubit at 1.8 feet, we find the length to be about 540, the breadth 90, and the height 54 feet. The construction of such a vessel implies great skill in carpentry. The lighting apparatus is not described so particularly that we can form any conception of it. It was probably in the roof. The roof may have been flat. “And to a cubit shalt thou finish it above.” The cubit is possibly the height of the parapet round the lighting and ventilating aperture. The opening occupied, it may be, a considerable portion of the roof, and was covered during the rain with an awning מכסה mı̂ksēh, Genesis 8:13. If, however, it was in the sides of the ark, the cubit was merely its height. It was then finished with a strong railing, which went round the whole ark, and over which the covering, above mentioned, hung down on every side. The door was in the side, and the stories were three. In each were of course many “nests” or chambers, for animals and stores. It may be curious to a mechanical mind to frame the details of this structure from the general hints here given; but it could not serve any practical end. Only the animals necessary to man, or unusual to the region covered by the deluge, required to be included in the ark. It seems likely that wild animals in general were not included. It is obvious, therefore, that we cannot calculate the number of animals preserved in the ark, or compare the space they would require with its recorded dimensions. We may rest assured that there was accommodation for all that needed to be there.
Genesis 6:17
The method of destruction is now specified. A water flood shall cover the land, in which all flesh shall perish. I, “behold,” I. This catastrophe is due to the interposition of the Creator. It does not come according to the ordinary laws of physics, but according to the higher law of ethics.
Genesis 6:18-21
The covenant with Noah. Here is the first appearance of a covenant between God and man on the face of Scripture. A covenant is a solemn compact, tacit or express, between two parties, in which each is bound to perform his part. Hence, a covenant implies the moral faculty; and wherever the moral faculty exists, there must needs be a covenant. Consequently, between God and man there was of necessity a covenant from the very beginning, though the name do not appear. At first it was a covenant of works, in regard to man; but now that works have failed, it can only be a covenant of grace to the penitent sinner. “My covenant.” The word “my” points to its original establishment with Adam. My primeval covenant, which I am resolved not to abandon. “Will I establish.” Though Adam has failed, yet will I find means of maintaining my covenant of life with the seed of the woman. “With thee.” Though all flesh be to perish through breach of my covenant, yet will I uphold it with thee. “Go into the ark.” This is the means of safety. Some may say in their hearts, this is a clumsy way to save Noah. But if he is to be saved, there must be some way. And it is not a sign of wisdom to prescribe the way to the All-wise. Rather let us reflect that the erection of this ark was a daily warning to a wicked race, a deepening lesson of reliance on God to Noah and his household, and a most salutary occupation for the progenitors of the future race of mankind. “And thy sons, etc.” Noah’s household share in the covenant.
Genesis 6:19-20
And of all the living. - For the sake of Noah, the animal species also shall be preserved, “two of each, male and female.” They are to come in pairs for propagation. The fowl, the cattle, the creeping thing or smaller animals, are to come. From this it appears that the wild animals are not included among the inmates of the ark. (See Genesis 7:2-3, Genesis 7:8.) The word “all” is not to be pressed beyond the specification of the writer. As the deluge was universal only in respect to the human race, it was not necessary to include any animals but those that were near man, and within the range of the overwhelming waters. Fodder and other provisions for a year have to be laid in.
Genesis 6:22
The obedience of Noah and the accomplishment of his task are here recorded. The building of so enormous a fabric must have occupied many years.
Clarke's Notes on the Bible
Verse Genesis 6:18. With thee will I establish my covenant — The word ברית berith, from בר bar, to purify or cleanse, signifies properly a purification or purifier, (see on chap. xv.,) because in all covenants made between God and man, sin and sinfulness were ever supposed to be on man's side, and that God could not enter into any covenant or engagement with him without a purifier; hence, in all covenants, a sacrifice was offered for the removal of offences, and the reconciliation of God to the sinner; and hence the word ברית berith signifies not only a covenant, but also the sacrifice offered on the occasion, Exodus 24:8; Psalms 50:5; and Jesus Christ, the great atonement and purifier, has the same word for his title, Isaiah 42:6; Isaiah 49:8; and Zechariah 9:11.
Almost all nations, in forming alliances, c., made their covenants or contracts in the same way. A sacrifice was provided, its throat was cut, and its blood poured out before God then the whole carcass was divided through the spinal marrow from the head to the rump; so as to make exactly two equal parts; these were placed opposite to each other, and the contracting parties passed between them, or entering at opposite ends met in the centre, and there took the covenant oath. This is particularly referred to by Jeremiah, Jeremiah 34:18-20: "I will give the men (into the hands of their enemies, Jeremiah 34:20) that have transgressed my covenant, which have not performed the words of the covenant which they made before me, when they cut the calf in twain, and passed between the parts thereof," c. See also Deuteronomy 29:12.
A covenant, says Mr. Ainsworth, is a disposition of good things faithfully declared, which God here calls his, as arising from his grace towards Noah (Genesis 6:8) and all men but implying also conditions on man's part, and therefore is called our covenant, Zechariah 9:11. The apostles call it διαθηκη, a testament or disposition; and it is mixed of the properties both of covenant and testament, as the apostle shows, Hebrews 9:16, c., and of both may be named a testamental covenant, whereby the disposing of God's favours and good things to us is declared. The covenant made with Noah signified, on God's part, that he should save Noah and his family from death by the ark. On Noah's part, that he should in faith and obedience make and enter into the ark -Thou shalt come into the ark, c., so committing himself to God's preservation, Hebrews 11:7. And under this the covenant or testament of eternal salvation by Christ was also implied, the apostle testifying, 1 Peter 3:21, that the antitype, baptism, doth also now save us for baptism is a seal of our salvation, Mark 16:16. To provide a Saviour, and the means of salvation, is GOD'S part: to accept this Saviour, laying hold on the hope set before us, is ours. Those who refuse the way and means of salvation must perish; those who accept of the great Covenant Sacrifice cannot perish, but shall have eternal life. Genesis 15:10, &c.
