Kejadian 7:11

7:11 In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month – on that day all the fountains of the great deep ¹  burst open and the floodgates of the heavens ²  were opened.

Kejadian 7:17-24

7:17 The flood engulfed the earth for forty days. As the waters increased, they lifted the ark and raised it above the earth. 7:18 The waters completely overwhelmed ³  the earth, and the ark floated ⁴  on the surface of the waters. 7:19 The waters completely inundated ⁵  the earth so that even ⁶  all the high mountains under the entire sky were covered. 7:20 The waters rose more than twenty feet ⁷  above the mountains. ⁸  7:21 And all living things ⁹  that moved on the earth died, including the birds, domestic animals, wild animals, all the creatures that swarm over the earth, and all humankind. 7:22 Everything on dry land that had the breath of life ¹⁰  in its nostrils died. 7:23 So the Lord ¹¹  destroyed ¹²  every living thing that was on the surface of the ground, including people, animals, creatures that creep along the ground, and birds of the sky. ¹³  They were wiped off the earth. Only Noah and those who were with him in the ark survived. ¹⁴  7:24 The waters prevailed over ¹⁵  the earth for 150 days.

Matius 24:37-39

24:37 For just like the days of Noah ¹⁶  were, so the coming of the Son of Man will be. 24:38 For in those days before the flood, people ¹⁷  were eating and drinking, marrying and giving in marriage, until the day Noah entered the ark. 24:39 And they knew nothing until the flood came and took them all away. ¹⁸  It will be the same at the coming of the Son of Man. ¹⁹ 

Matius 24:1

The Destruction of the Temple

24:1 Now ²⁰  as Jesus was going out of the temple courts and walking away, his disciples came to show him the temple buildings. ²¹ 

Pengkhotbah 3:19-20

3:19 For the fate of humans ²²  and the fate of animals are the same:

As one dies, so dies the other; both have the same breath.

There is no advantage for humans over animals,

for both are fleeting.

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.

[7:11]  ¹ tn The Hebrew term תְּהוֹם (tÿhom, “deep”) refers to the watery deep, the salty ocean – especially the primeval ocean that surrounds and underlies the earth (see Gen 1:2).

[7:11]  sn The watery deep. The same Hebrew term used to describe the watery deep in Gen 1:2 (תְּהוֹם, tihom) appears here. The text seems to picture here subterranean waters coming from under the earth and contributing to the rapid rise of water. The significance seems to be, among other things, that in this judgment God was returning the world to its earlier condition of being enveloped with water – a judgment involving the reversal of creation. On Gen 7:11 see G. F. Hasel, “The Fountains of the Great Deep,” Origins 1 (1974): 67-72; idem, “The Biblical View of the Extent of the Flood,” Origins 2 (1975): 77-95.

[7:11]  ² sn On the prescientific view of the sky reflected here, see L. I. J. Stadelmann, The Hebrew Conception of the World (AnBib), 46.

[7:18]  ³ tn Heb “and the waters were great and multiplied exceedingly.” The first verb in the sequence is וַיִּגְבְּרוּ (vayyigbÿru, from גָּבַר, gavar), meaning “to become great, mighty.” The waters did not merely rise; they “prevailed” over the earth, overwhelming it.

[7:18]  ⁴ tn Heb “went.”

[7:19]  ⁵ tn Heb “and the waters were great exceedingly, exceedingly.” The repetition emphasizes the depth of the waters.

[7:19]  ⁶ tn Heb “and.”

[7:20]  ⁷ tn Heb “rose fifteen cubits.” Since a cubit is considered by most authorities to be about eighteen inches, this would make the depth 22.5 feet. This figure might give the modern reader a false impression of exactness, however, so in the translation the phrase “fifteen cubits” has been rendered “more than twenty feet.”

[7:20]  ⁸ tn Heb “the waters prevailed fifteen cubits upward and they covered the mountains.” Obviously, a flood of twenty feet did not cover the mountains; the statement must mean the flood rose about twenty feet above the highest mountain.

[7:21]  ⁹ tn Heb “flesh.”

[7:22]  ¹⁰ tn Heb “everything which [has] the breath of the spirit of life in its nostrils from all which is in the dry land.”

[7:23]  ¹¹ tn Heb “and he”; the referent (the Lord) has been specified in the translation for clarity.

[7:23]  ¹² tn Heb “wiped away” (cf. NRSV “blotted out”).

[7:23]  ¹³ tn Heb “from man to animal to creeping thing and to the bird of the sky.”

[7:23]  ¹⁴ tn The Hebrew verb שָׁאָר (sha’ar) means “to be left over; to survive” in the Niphal verb stem. It is the word used in later biblical texts for the remnant that escapes judgment. See G. F. Hasel, “Semantic Values of Derivatives of the Hebrew Root só’r,” AUSS 11 (1973): 152-69.

[7:24]  ¹⁵ sn The Hebrew verb translated “prevailed over” suggests that the waters were stronger than the earth. The earth and everything in it were no match for the return of the chaotic deep.

[24:37]  ¹⁶ sn Like the days of Noah, the time of the flood in Gen 6:5-8:22, the judgment will come as a surprise as people live their day to day lives.

[24:38]  ¹⁷ tn Grk “they,” but in an indefinite sense, “people.”

[24:39]  ¹⁸ sn Like the flood that came and took them all away, the coming judgment associated with the Son of Man will condemn many.

[24:39]  ¹⁹ tn Grk “So also will be the coming of the Son of Man.”

[24:1]  ²⁰ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[24:1]  ²¹ sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.

[3:19]  ²² tn Heb “of the sons of man.”

[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.”