Ayub 22:15-18

22:15 Will you keep to the old path ¹ 

that evil men have walked –

22:16 men ²  who were carried off ³  before their time, ⁴ 

when the flood ⁵  was poured out ⁶ 

on their foundations? ⁷ 

22:17 They were saying to God, ‘Turn away from us,’

and ‘What can the Almighty do to us?’ ⁸ 

22:18 But it was he ⁹  who filled their houses

with good things –

yet the counsel of the wicked ¹⁰ 

was far from me. ¹¹ 

Matius 24:37-39

24:37 For just like the days of Noah ¹²  were, so the coming of the Son of Man will be. 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. 24:39 And they knew nothing until the flood came and took them all away. ¹⁴  It will be the same at the coming of the Son of Man. ¹⁵ 

Ibrani 11:7

11:7 By faith Noah, when he was warned about things not yet seen, with reverent regard ¹⁶  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 3:19-20

3:19 For the fate of humans ¹⁷  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, ¹⁸  and a time to die; ¹⁹ 

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

Pengkhotbah 2:5

2:5 I designed ²⁰  royal gardens ²¹  and parks ²²  for myself,

and I planted all kinds of fruit trees in them.

Pengkhotbah 3:6

3:6 A time to search, and a time to give something up as lost; ²³ 

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

[22:15]  ¹ tn The “old path” here is the way of defiance to God. The text in these two verses is no doubt making reference to the flood in Genesis, one of the perennial examples of divine judgment.

[22:16]  ² tn The word “men” is not in the Hebrew text, but has been supplied to clarify the relative pronoun “who.”

[22:16]  ³ tn The verb קָמַט (qamat) basically means “to seize; to tie together to make a bundle.” So the Pual will mean “to be bundled away; to be carried off.”

[22:16]  ⁴ tn The clause has “and [it was] not the time.” It may be used adverbially here.

[22:16]  ⁵ tn The word is נָהַר (nahar, “river” or “current”); it is taken here in its broadest sense of the waters on the earth that formed the current of the flood (Gen 7:6, 10).

[22:16]  ⁶ tn The verb יָצַק (yatsaq) means “to pour out; to shed; to spill; to flow.” The Pual means “to be poured out” (as in Lev 21:10 and Ps 45:3).

[22:16]  ⁷ tn This word is then to be taken as an adverbial accusative of place. Another way to look at this verse is what A. B. Davidson (Job, 165) proposes “whose foundation was poured away and became a flood.” This would mean that that on which they stood sank away.

[22:17]  ⁸ tn The form in the text is “to them.” The LXX and the Syriac versions have “to us.”

[22:18]  ⁹ tn The pronoun is added for this emphasis; it has “but he” before the verb.

[22:18]  ¹⁰ tn See Job 10:3.

[22:18]  ¹¹ tc The LXX has “from him,” and this is followed by several commentators. But the MT is to be retained, for Eliphaz is recalling the words of Job. Verses 17 and 18 are deleted by a number of commentators as a gloss because they have many similarities to 21:14-16. But Eliphaz is recalling what Job said, in order to say that the prosperity to which Job alluded was only the prelude to a disaster he denied (H. H. Rowley, Job [NCBC], 156).

[24:37]  ¹² 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]  ¹³ tn Grk “they,” but in an indefinite sense, “people.”

[24:39]  ¹⁴ 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]  ¹⁵ tn Grk “So also will be the coming of the Son of Man.”

[11:7]  ¹⁶ tn Cf. BDAG 407 s.v. εὐλαβέομαι 2, “out of reverent regard (for God’s command).”

[3:19]  ¹⁷ tn Heb “of the sons of man.”

[3:2]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Heb “made.”

[2:5]  ²¹ 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]  ²² 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.”

[3:6]  ²³ 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).