Keluaran 14:28-30

14:28 The water returned and covered the chariots and the horsemen and all the army of Pharaoh that was coming after the Israelites into the sea ¹  – not so much as one of them survived! ²  14:29 But the Israelites walked on dry ground in the middle of the sea, the water forming a wall for them on their right and on their left. 14:30 So the Lord saved ³  Israel on that day from the power ⁴  of the Egyptians, and Israel saw the Egyptians dead ⁵  on the shore of the sea.

Ayub 5:19

5:19 He will deliver you ⁶  from six calamities;

yes, in seven ⁷  no evil will touch you.

Mazmur 91:1

Psalm 91 ⁸ 

91:1 As for you, the one who lives ⁹  in the shelter of the sovereign One, ¹⁰ 

and resides in the protective shadow ¹¹  of the mighty king ¹²  –

Mazmur 91:9-10

91:9 For you have taken refuge in the Lord,

my shelter, the sovereign One. ¹³ 

91:10 No harm will overtake ¹⁴  you;

no illness ¹⁵  will come near your home. ¹⁶ 

Amsal 11:4

11:4 Wealth does not profit in the day of wrath, ¹⁷ 

but righteousness delivers from mortal danger. ¹⁸ 

Yehezkiel 14:14-20

14:14 Even if these three men, Noah, Daniel, ¹⁹  and Job, were in it, they would save only their own lives by their righteousness, declares the sovereign Lord.

14:15 “Suppose I were to send wild animals through the land and kill its children, leaving it desolate, without travelers due to the wild animals. 14:16 Even if these three men were in it, as surely as I live, declares the sovereign Lord, they could not save their own sons or daughters; they would save only their own lives, and the land would become desolate.

14:17 “Or suppose I were to bring a sword against that land and say, ‘Let a sword pass through the land,’ and I were to kill both people and animals. 14:18 Even if these three men were in it, as surely as I live, declares the sovereign Lord, they could not save their own sons or daughters – they would save only their own lives.

14:19 “Or suppose I were to send a plague into that land, and pour out my rage on it with bloodshed, killing both people and animals. 14:20 Even if Noah, Daniel, and Job were in it, as surely as I live, declares the sovereign Lord, they could not save their own son or daughter; they would save only their own lives by their righteousness.

Maleakhi 3:17-18

3:17 “They will belong to me,” says the Lord who rules over all, “in the day when I prepare my own special property. ²⁰  I will spare them as a man spares his son who serves him. 3:18 Then once more you will see that I make a distinction between ²¹  the righteous and the wicked, between the one who serves God and the one who does not.

Matius 25:46

25:46 And these will depart into eternal punishment, but the righteous into eternal life.”

Ibrani 11:7

11:7 By faith Noah, when he was warned about things not yet seen, with reverent regard ²²  constructed an ark for the deliverance of his family. Through faith he condemned the world and became an heir of the righteousness that comes by faith.

Ibrani 11:1

People Commended for Their Faith

11:1 Now faith is being sure of what we hope for, being convinced of what we do not see.

Pengkhotbah 3:20

3:20 Both go to the same place,

both come from the dust,

and to dust both return.

Pengkhotbah 3:2

3:2 A time to be born, ²³  and a time to die; ²⁴ 

a time to plant, and a time to uproot what was planted;

Pengkhotbah 2:5

2:5 I designed ²⁵  royal gardens ²⁶  and parks ²⁷  for myself,

and I planted all kinds of fruit trees in them.

Pengkhotbah 2:9

2:9 So ²⁸  I was far wealthier ²⁹  than all my predecessors in Jerusalem,

yet I maintained my objectivity: ³⁰ 

Pengkhotbah 3:6

3:6 A time to search, and a time to give something up as lost; ³¹ 

a time to keep, and a time to throw away;

[14:28]  ¹ tn Heb “that was coming after them into the sea.” The referent of “them” (the Israelites) has been specified in the translation for clarity.

[14:28]  ² tn Heb “not was left among them as much as one.”

[14:30]  ³ tn The Hebrew term וַיּוֹשַׁע (vayyosha’) is the key summation of the chapter, and this part of the book: “So Yahweh saved Israel.” This is the culmination of all the powerful works of God through these chapters.

[14:30]  ⁴ tn Heb “the hand,” with “hand” being a metonymy for power.

[14:30]  ⁵ tn The participle “dead” is singular, agreeing in form with “Egypt.”

[5:19]  ⁶ tn The verb is the Hiphil imperfect of נָצַל (natsal, “deliver”). These verbs might have been treated as habitual imperfects if it were not for the use of the numerical images – “six calamities…in seven.” So the nuance is specific future instead.

[5:19]  ⁷ tn The use of a numerical ladder as we have here – “six // seven” is frequent in wisdom literature to show completeness. See Prov 6:16; Amos 1:3, Mic 5:5. A number that seems to be sufficient for the point is increased by one, as if to say there is always one more. By using this Eliphaz simply means “in all troubles” (see H. H. Rowley, Job [NCBC], 56).

[91:1]  ⁸ sn Psalm 91. In this psalm an individual (perhaps a priest) addresses one who has sought shelter in the Lord and assures him that God will protect him from danger (vv. 1-13). In vv. 14-16 God himself promises to keep his loyal follower safe.

[91:1]  ⁹ tn Heb “[O] one who lives.”

[91:1]  ¹⁰ tn Traditionally “the Most High.”

[91:1]  ¹¹ sn The Lord is compared here to a bird who protects its young under the shadow of its wings (see v. 4).

[91:1]  ¹² sn The divine name used here is “Shaddai” (שַׁדַּי, shadday; see also Ps 68:14). Shaddai (or El Shaddai) is the mighty king (sovereign judge) of the world who grants life/blesses and kills/judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness.

[91:9]  ¹³ tn Heb “for you, the Lord, my shelter, the Most High, you have made your dwelling place.”

[91:10]  ¹⁴ tn Or “confront.”

[91:10]  ¹⁵ tn For this sense of the Hebrew term נגע see Ps 38:11.

[91:10]  ¹⁶ tn Heb “your tent.”

[11:4]  ¹⁷ sn The “day of wrath” refers to divine punishment in this life (R. N. Whybray, Proverbs [CBC], 67; e.g., also Job 21:30; Ezek 7:19; Zeph 1:18). Righteousness and not wealth is more valuable in anticipating judgment.

[11:4]  ¹⁸ tn Heb “from death.”

[14:14]  ¹⁹ sn Traditionally this has been understood as a reference to the biblical Daniel, though he was still quite young when Ezekiel prophesied. One wonders if he had developed a reputation as an intercessor by this point. For this reason some prefer to see a reference to a ruler named Danel, known in Canaanite legend for his justice and wisdom. In this case all three of the individuals named would be non-Israelites, however the Ugaritic Danel is not known to have qualities of faith in the Lord that would place him in the company of the other men. See D. I. Block, Ezekiel (NICOT), 1:447-50.

[3:17]  ²⁰ sn The Hebrew word סְגֻלָּה (sÿgullah, “special property”) is a technical term referring to all the recipients of God’s redemptive grace, especially Israel (Exod 19:5; Deut 7:6; 14:2; 26:18). The Lord says here that he will not forget even one individual in the day of judgment and reward.

[3:18]  ²¹ tn Heb “you will see between.” Cf. NRSV, TEV, NLT “see the difference.”

[11:7]  ²² tn Cf. BDAG 407 s.v. εὐλαβέομαι 2, “out of reverent regard (for God’s command).”

[3:2]  ²³ tn The verb יָלָד (yalad, “to bear”) is used in the active sense of a mother giving birth to a child (HALOT 413 s.v. ילד; BDB 408 s.v. יָלָד). However, in light of its parallelism with “a time to die,” it should be taken as a metonymy of cause (i.e., to give birth to a child) for effect (i.e., to be born).

[3:2]  ²⁴ sn In 3:2-8, Qoheleth uses fourteen sets of merisms (a figure using polar opposites to encompass everything in between, that is, totality), e.g., Deut 6:6-9; Ps 139:2-3 (see E. W. Bullinger, Figures of Speech, 435).

[2:5]  ²⁵ tn Heb “made.”

[2:5]  ²⁶ tn The term does not refer here to vegetable gardens, but to orchards (cf. the next line). In the same way the so-called “garden” of Eden was actually an orchard filled with fruit trees. See Gen 2:8-9.

[2:5]  ²⁷ tn The noun פַּרְדֵּס (pardes, “garden, parkland, forest”) is a foreign loanword that occurs only 3 times in biblical Hebrew (Song 4:13; Eccl 2:5; Neh 2:8). The original Old Persian term pairidaeza designated the enclosed parks and pleasure-grounds that were the exclusive domain of the Persian kings and nobility (HALOT 963 s.v. פַּרְדֵּס; LSJ 1308 s.v παράδεισος). The related Babylonian term pardesu “marvelous garden” referred to the enclosed parks of the kings (AHw 2:833 and 3:1582). The term passed into Greek as παράδεισος (paradeisos, “enclosed park, pleasure-ground”), referring to the enclosed parks and gardens of the Persian kings (LSJ 1308). The Greek term has been transliterated into English as “paradise.”

[2:9]  ²⁸ tn The vav prefixed to וְגָדַלְתִּי (vÿgadalti, vav + Qal perfect first common singular from גָּדַל, gadal, “to be great; to increase”) functions in a final summarizing sense, that is, it introduces the concluding summary of 2:4-9.

[2:9]  ²⁹ tn Heb “I became great and I surpassed” (וְהוֹסַפְתִּי וְגָדַלְתִּי, vÿgadalti vÿhosafti). This is a verbal hendiadys in which the second verb functions adverbially, modifying the first: “I became far greater.” Most translations miss the hendiadys and render the line in a woodenly literal sense (KJV, ASV, RSV, NEB, NRSV, NAB, NASB, MLB, Moffatt), while only a few recognize the presence of hendiadys here: “I became greater by far” (NIV) and “I gained more” (NJPS).

[2:9]  ³⁰ tn Heb “yet my wisdom stood for me,” meaning he retained his wise perspective despite his great wealth.

[3:6]  ³¹ tn The term לְאַבֵּד (lÿ’abbed, Piel infinitive construct from אָבַד, ’avad, “to destroy”) means “to lose” (e.g., Jer 23:1) as the contrast with בָּקַשׁ (baqash, “to seek to find”) indicates (HALOT 3 s.v. I אבד; BDB 2 s.v. אבד 3). This is the declarative or delocutive-estimative sense of the Piel: “to view something as lost” (R. J. Williams, Hebrew Syntax, 28, §145; IBHS 403 §24.2g).