1 But God remembered1 Noah and all the wild animals and domestic animals that were with him in the ark. God caused a wind to blow over2 the earth and the waters receded. 2 The fountains of the deep and the floodgates of heaven were closed,3 and the rain stopped falling from the sky. 3 The waters kept receding steadily4 from the earth, so that they5 had gone down6 by the end of the 150 days. 4 On the seventeenth day of the seventh month, the ark came to rest on one of the mountains of Ararat.7 5 The waters kept on receding8 until the tenth month. On the first day of the tenth month, the tops of the mountains became visible.9

6 At the end of forty days,10 Noah opened the window he had made in the ark11 7 and sent out a raven; it kept flying12 back and forth until the waters had dried up on the earth.

8 Then Noah13 sent out a dove14 to see if the waters had receded15 from the surface of the ground. 9 The dove could not find a resting place for its feet because water still covered16 the surface of the entire earth, and so it returned to Noah17 in the ark. He stretched out his hand, took the dove,18 and brought it back into the ark.19 10 He waited seven more days and then sent out the dove again from the ark. 11 When20 the dove returned to him in the evening, there was21 a freshly plucked olive leaf in its beak! Noah knew that the waters had receded from the earth. 12 He waited another seven days and sent the dove out again,22 but it did not return to him this time.23

13 In Noah’s six hundred and first year,24 in the first day of the first month, the waters had dried up from the earth, and Noah removed the covering from the ark and saw that25 the surface of the ground was dry. 14 And by the twenty-seventh day of the second month the earth26 was dry.

15 Then God spoke to Noah and said, 16 Come out of the ark, you, your wife, your sons, and your sonswives with you. 17 Bring out with you all the living creatures that are with you. Bring out27 every living thing, including the birds, animals, and every creeping thing that creeps on the earth. Let them increase28 and be fruitful and multiply on the earth!29

18 Noah went out along with his sons, his wife, and his sonswives. 19 Every living creature, every creeping thing, every bird, and everything that moves on the earth went out of the ark in their groups.

20 Noah built an altar to the Lord. He then took some of every kind of clean animal and clean bird and offered burnt offerings on the altar.30 21 And the Lord smelled the soothing aroma31 and said32 to himself,33I will never again curse34 the ground because of humankind, even though35 the inclination of their minds36 is evil from childhood on.37 I will never again destroy everything that lives, as I have just done.

22While the earth continues to exist,38
planting time39 and harvest,
cold and heat,
summer and winter,
and day and night will not cease.”
18:1tn The Hebrew word translated “remembered” often carries the sense of acting in accordance with what is remembered, i.e., fulfilling covenant promises (see B. S. Childs, Memory and Tradition in Israel [SBT], especially p. 34). 28:1tn Heb “to pass over.” 38:2tn Some (e.g., NIV) translate the preterite verb forms in this verse as past perfects (e.g., “had been closed”), for it seems likely that the sources of the water would have stopped before the waters receded. 48:3tn The construction combines a Qal preterite from שׁוּב (shuv) with its infinitive absolute to indicate continuous action. The infinitive absolute from הָלָךְ (halakh) is included for emphasis: “the waters returned…going and returning.” 58:3tn Heb “the waters.” The pronoun (“they”) has been employed in the translation for stylistic reasons. 68:3tn The vav (ו) consecutive with the preterite here describes the consequence of the preceding action. 78:4tn Heb “on the mountains of Ararat.” Obviously a boat (even one as large as the ark) cannot rest on multiple mountains. Perhaps (1) the preposition should be translated “among,” or (2) the plural “mountains” should be understood in the sense of “mountain range” (see E. A. Speiser, Genesis [AB], 53). A more probable option (3) is that the plural indicates an indefinite singular, translated “one of the mountains” (see GKC 400 §124.o).sn Ararat is the Hebrew name for Urartu, the name of a mountainous region located north of Mesopotamia in modern day eastern Turkey. See E. M. Yamauchi, Foes from the Northern Frontier (SBA), 29-32; G. J. Wenham, Genesis (WBC), 1:184-85; C. Westermann, Genesis, 1:443-44. 88:5tn Heb “the waters were going and lessening.” The perfect verb form הָיָה (hayah) is used as an auxiliary verb with the infinitive absolute חָסוֹר (khasor, “lessening”), while the infinitive absolute הָלוֹךְ (halokh) indicates continuous action. 98:5tn Or “could be seen.” 108:6tn The introductory verbal form וַיְהִי (vayÿhi), traditionally rendered “and it came to pass,” serves as a temporal indicator and has not been translated here. 118:6tn Heb “opened the window in the ark which he had made.” The perfect tense (“had made”) refers to action preceding the opening of the window, and is therefore rendered as a past perfect. Since in English “had made” could refer to either the ark or the window, the order of the phrases was reversed in the translation to clarify that the window is the referent. 128:7tn Heb “and it went out, going out and returning.” The Hebrew verb יָצָא (yatsa’), translated here “flying,” is modified by two infinitives absolute indicating that the raven went back and forth. 138:8tn Heb “he”; the referent (Noah) has been specified in the translation for clarity. 148:8tn The Hebrew text adds “from him.” This has not been translated for stylistic reasons, because it is redundant in English. 158:8tn The Hebrew verb קָלָל (qalal) normally means “to be light, to be slight”; it refers here to the waters receding. 168:9tn The words “still covered” is supplied in the translation for stylistic reasons. 178:9tn Heb “him”; the referent (Noah) has been specified in the translation for clarity. 188:9tn Heb “it”; the referent (the dove) has been specified in the translation for clarity. 198:9tn Heb “and he brought it to himself to the ark.” 208:11tn The clause introduced by vav (ו) consecutive is translated as a temporal clause subordinated to the following clause. 218:11tn The deictic particle הִנֵּה (hinneh) draws attention to the olive leaf. It invites readers to enter into the story, as it were, and look at the olive leaf with their own eyes. 228:12tn The word “again” is not in the Hebrew text, but is supplied in the translation for stylistic reasons. 238:12tn Heb “it did not again return to him still.” For a study of this section of the flood narrative, see W. O. E. Oesterley, “The Dove with the Olive Leaf (Gen VIII 8–11),” ExpTim 18 (1906/07): 377-78. 248:13tn Heb In the six hundred and first year.” Since this refers to the six hundred and first year of Noah’s life, the word “Noah’s” has been supplied in the translation for clarity. 258:13tn Heb “and saw and look.” As in v. 11, the deictic particle הִנֵּה (hinneh) invites readers to enter into the story, as it were, and look at the dry ground with their own eyes. 268:14tn In v. 13 the ground (הָאֲדָמָה, haadamah) is dry; now the earth (הָאָרֶץ, ha’arets) is dry. 278:17tn The words “bring out” are not in the Hebrew text, but are supplied in the translation for stylistic reasons. 288:17tn Following the Hiphil imperative, “bring out,” the three perfect verb forms with vav (ו) consecutive carry an imperatival nuance. For a discussion of the Hebrew construction here and the difficulty of translating it into English, see S. R. Driver, A Treatise on the Use of the Tenses in Hebrew, 124-25. 298:17tn Heb “and let them swarm in the earth and be fruitful and multiply on the earth.” 308:20sn Offered burnt offerings on the altar. F. D. Maurice includes a chapter on the sacrifice of Noah in The Doctrine of Sacrifice. The whole burnt offering, according to Leviticus 1, represented the worshiper’s complete surrender and dedication to the Lord. After the flood Noah could see that God was not only a God of wrath, but a God of redemption and restoration. The one who escaped the catastrophe could best express his gratitude and submission through sacrificial worship, acknowledging God as the sovereign of the universe. 318:21tn The Lord “smelled” (וַיָּרַח, vayyarakh) a “soothing smell” (רֵיחַ הַנִּיהֹחַ, reakh hannihoakh). The object forms a cognate accusative with the verb. The language is anthropomorphic. The offering had a sweet aroma that pleased or soothed. The expression in Lev 1 signifies that God accepts the offering with pleasure, and in accepting the offering he accepts the worshiper. 328:21tn Heb “and the Lord said.” 338:21tn Heb “in his heart.” 348:21tn Here the Hebrew word translated “curse” is קָלָל (qalal), used in the Piel verbal stem. 358:21tn The Hebrew particle כִּי (ki) can be used in a concessive sense (see BDB 473 s.v. כִּי), which makes good sense in this context. Its normal causal sense (“for”) does not fit the context here very well. 368:21tn Heb “the inclination of the heart of humankind.” 378:21tn Heb “from his youth.” 388:22tn Heb “yet all the days of the earth.” The idea is “[while there are] yet all the days of the earth,” meaning, “as long as the earth exists.” 398:22tn Heb “seed,” which stands here by metonymy for the time when seed is planted.