Kejadian 7:1

7:1 The Lord said to Noah, “Come into the ark, you and all your household, for I consider you godly among this generation. ¹ 

Kejadian 7:13-15

7:13 On that very day Noah entered the ark, accompanied by his sons Shem, Ham, and Japheth, along with his wife and his sons’ three wives. ²  7:14 They entered, ³  along with every living creature after its kind, every animal after its kind, every creeping thing that creeps on the earth after its kind, and every bird after its kind, everything with wings. ⁴  7:15 Pairs ⁵  of all creatures ⁶  that have the breath of life came into the ark to Noah.

Kejadian 6:18

6:18 but I will confirm ⁷  my covenant with you. You will enter ⁸  the ark – you, your sons, your wife, and your sons’ wives with you.

Amsal 22:3

22:3 A shrewd person ⁹  sees danger ¹⁰  and hides himself,

but the naive keep right on going ¹¹  and suffer for it. ¹² 

Matius 24:38

24:38 For in those days before the flood, people ¹³  were eating and drinking, marrying and giving in marriage, until the day Noah entered the ark.

Lukas 17:27

17:27 People ¹⁴  were eating, ¹⁵  they were drinking, they were marrying, they were being given in marriage – right up to the day Noah entered the ark. Then ¹⁶  the flood came and destroyed them all. ¹⁷ 

Ibrani 6:18

6:18 so that we who have found refuge in him ¹⁸  may find strong encouragement to hold fast to the hope set before us through two unchangeable things, since it is impossible for God to lie.

Ibrani 11:7

11:7 By faith Noah, when he was warned about things not yet seen, with reverent regard ¹⁹  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, ²⁰  and a time to die; ²¹ 

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

Pengkhotbah 2:5

2:5 I designed ²²  royal gardens ²³  and parks ²⁴  for myself,

and I planted all kinds of fruit trees in them.

[7:1]  ¹ tn Heb “for you I see [as] godly before me in this generation.” The direct object (“you”) is placed first in the clause to give it prominence. The verb “to see” here signifies God’s evaluative discernment.

[7:13]  ² tn Heb “On that very day Noah entered, and Shem and Ham and Japheth, the sons of Noah, and the wife of Noah, and the three wives of his sons with him into the ark.”

[7:14]  ³ tn The verb “entered” is not in the Hebrew text, but is supplied in the translation for stylistic reasons.

[7:14]  ⁴ tn Heb “every bird, every wing.”

[7:15]  ⁵ tn Heb “two two” meaning “in twos.”

[7:15]  ⁶ tn Heb “flesh.”

[6:18]  ⁷ tn The Hebrew verb וַהֲקִמֹתִי (vahaqimoti) is the Hiphil perfect with a vav (ו) consecutive (picking up the future sense from the participles) from קוּם (qum, “to rise up”). This may refer to the confirmation or fulfillment of an earlier promise, but it is more likely that it anticipates the unconditional promise made to humankind following the flood (see Gen 9:9, 11, 17).

[6:18]  ⁸ tn The perfect verb form with vav (ו) consecutive is best understood as specific future, continuing God’s description of what will happen (see vv. 17-18a).

[22:3]  ⁹ sn The contrast is between the “shrewd” (prudent) person and the “simpleton.” The shrewd person knows where the dangers and pitfalls are in life and so can avoid them; the naive person is unwary, untrained, and gullible, unable to survive the dangers of the world and blundering into them.

[22:3]  ¹⁰ tn Heb “evil,” a term that is broad enough to include (1) “sin” as well as (2) any form of “danger” (NIV, NCV, NRSV, NLT) or “trouble” (TEV, CEV). The second option is more likely what is meant here: The naive simpleton does not see the danger to be avoided and so suffers for it.

[22:3]  ¹¹ tn Heb “go on”; the word “right” is supplied in the translation to clarify the meaning: The naive person, oblivious to impending danger, meets it head on (cf. TEV “will walk right into it”).

[22:3]  ¹² tn The verb עָנַשׁ (’anash) means “to fine” specifically. In the Niphal stem it means “to be fined,” or more generally, “to be punished.” In this line the punishment is the consequence of blundering into trouble – they will pay for it.

[24:38]  ¹³ tn Grk “they,” but in an indefinite sense, “people.”

[17:27]  ¹⁴ tn Grk “They.” The plural in Greek is indefinite, referring to people in general.

[17:27]  ¹⁵ tn These verbs (“eating… drinking… marrying… being given in marriage”) are all progressive imperfects, describing action in progress at that time.

[17:27]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:27]  ¹⁷ sn Like that flood came and destroyed them all, the coming judgment associated with the Son of Man will condemn many.

[6:18]  ¹⁸ tn Grk “have taken refuge”; the basis of that refuge is implied in the preceding verse.

[11:7]  ¹⁹ tn Cf. BDAG 407 s.v. εὐλαβέομαι 2, “out of reverent regard (for God’s command).”

[3:2]  ²⁰ 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]  ²¹ 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]  ²² tn Heb “made.”

[2:5]  ²³ 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]  ²⁴ 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.”