the Sixth Week after Easter
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Bahasa Indonesia Sehari-hari
Kejadian 8:17
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- InternationalParallel Translations
segala binatang yang bersama-sama dengan engkau, segala yang hidup: burung-burung, hewan dan segala binatang melata yang merayap di bumi, suruhlah keluar bersama-sama dengan engkau, supaya semuanya itu berkeriapan di bumi serta berkembang biak dan bertambah banyak di bumi."
dan bawalah ke luar bersama-sama akan segala binatang hidup yang sertamu dari pada segala yang berdaging, yaitu dari pada unggas dan binatang yang jinak dan segala binatang yang melata di atas bumi, supaya berbiak dan berlimpah-limpah ia di atas bumi dan bertambah-tambah banyaknya di atas bumi.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Bring: Genesis 7:14, Genesis 7:15
breed: Genesis 1:22, Genesis 9:1, Genesis 9:7, Psalms 107:38, Psalms 144:13, Psalms 144:14, Jeremiah 31:27, Jeremiah 31:28
Reciprocal: Genesis 1:20 - Let the waters Genesis 1:21 - brought Genesis 1:28 - General Genesis 6:19 - two Genesis 9:19 - and of Deuteronomy 22:6 - thou shalt not Psalms 50:10 - every Psalms 50:12 - fulness
Cross-References
And God blessed them, saying: Be fruiteful, and multiplie, and fyll the waters of the sea, and let foule multiplie in the earth.
And God blessed them, and God sayde vnto them: be fruitefull, & multiplie, and replenishe the earth, & subdue it, and haue dominion of the fisshe of the sea, and foule of the ayre, & of euery lyuing thing that moueth vpon the earth.
And it came to passe, in the sixe hundreth and one yere, in ye first moneth, the first [day] of the moneth, the waters were dryed vp from the earth, and Noah remoued the coueryng of the arke, and looked, and beholde, the vpper face of the grounde was dryed vp.
And in the seconde moneth, in the seuen and twentie day of the moneth was the earth dryed.
And God spake vnto Noah, saying:
And god blessed Noah, and his sonnes, & saide vnto them, be fruitfull and multiplie, and replenishe the earth.
But be fruitefull, and multiplie you, breede in the earth, and increase therein.
He blesseth them, so that they multiplie exceedingly: and he suffereth not their cattle to decrease.
Gill's Notes on the Bible
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.)
Barnes' Notes on the Bible
- XXVII. The Ark Was Evacuated
19. משׁפחה mı̂shpāchah, “kind, clan, family.” שׁפחה shı̂pchâh, “maid-servant; related: spread.”
20. מזבח mı̂zbēach, “altar; related: slay animals, sacrifice.”
21. עלה 'olâh, “whole burnt-offering.” That which goes up. “Step; related: go up.”
Genesis 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.
Genesis 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 Genesis 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 'olâh; 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.
Genesis 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 Genesis 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.
Genesis 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.
