Genesis 8
8:1 a God remembered: This structural and theological center of the flood story does not mean that God had at any point forgotten Noah. This is covenant language reflecting God’s faithfulness to his promise to ensure the safety of his covenant partner (cp. 6:18 b; 9:15-16 c; Exod 2:24 d; Lev 26:42 e, 45 f).• wind: The same word is translated “Spirit” in Gen 1:2 g. This and other parallels (see Gen 9:1-2 h) suggest that the restoration of the earth after the flood was effectively a new creation.
8:2 i underground waters ... torrential rains: See study note on 7:11-12.
8:4 j The mountains of Ararat might be in the region of Ararat (Urartu) southeast of the Black Sea near Lake Van, which touches parts of eastern Turkey, Armenia, and Iran. There is a Mount Ararat (Agri Dag) in Turkey, but this verse only identifies the region, not a specific mountain.
8:5 k the waters continued to go down: Another parallel with the creation week (see 1:9 l) suggests that the earth’s restoration was effectively a new creation (see study note on 8:1).
8:7 m The raven is the largest member of the crow family, and was among Noah’s unclean animals (Lev 11:15 n; Deut 14:14 o). As a scavenger and carrion eater, it was able to sustain itself without returning to the boat.
8:11 p Unlike the raven (8:7 q), the dove feeds on vegetation. Since olive trees are not tall, Noah could tell that the water was almost gone.
8:13 r On the first day of the new year, ten and a half months after the flood began: This was two months after the peaks of the mountains first became visible (8:5 s).
8:14 t the earth was dry! This special word for dry land is uniquely used in connection with the sea to portray God’s sovereignty over both domains (see 1:9-10 u; Exod 14:22 v, 29 w; Ps 95:5 x; Jon 1:9 y).
8:17 z be fruitful and multiply: See 9:1 aa.
8:20 ab This first mention of an altar in the Bible shows Noah’s gratitude for having passed through the judgment.
• sacrificed as burnt offerings: The same wording is used of the whole burnt offering in Leviticus (Lev 1:3-9 ac); however, it can refer to any offering that is burned. Noah gave this offering to thank and worship God, who had delivered him and his family from the flood.
8:21 ad pleased with the aroma of the sacrifice (literally smelled the sweet aroma): The narrator uses anthropomorphic language (i.e., he describes God’s activity in human terms) to show God’s acceptance of Noah’s offering (see also Exod 29:18 ae; Lev 1:9 af; Num 15:3 ag). The common ancient Near Eastern notion that the gods ate the sacrifices offered to them is notably absent.
• to himself (literally in his heart): The phrase echoes “broke his heart” (6:6 ah), just as think or imagine echoes “everything they thought or imagined” (6:5 ai). God’s commitment to a new order replaced his grief over the old.
• I will never again curse ... destroy: The old curse was not lifted (5:29 aj), but God promised not to add to it, thus establishing new limits for life in a disordered world (cp. Isa 54:9 ak). The flood was to stop violence, not to reform the human heart (Gen 6:5 al). Humankind’s bent toward evil would be contained to some degree through accountability to a new law (9:5-6 am).
8:22 an God’s promise to sustain the rhythm of the seasons reaffirmed the created order (1:14 ao; see also Jer 33:20 ap; Zech 14:7 aq).
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