Kejadian 7:7

7:7 Noah entered the ark along with his sons, his wife, and his sons’ wives because ¹  of the floodwaters.

Kejadian 7:13

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 

Ayub 5:19-24

5:19 He will deliver you ³  from six calamities;

yes, in seven ⁴  no evil will touch you.

5:20 In time of famine ⁵  he will redeem you from death,

and in time of war from the power of the sword. ⁶ 

5:21 You will be protected ⁷  from malicious gossip, ⁸ 

and will not be afraid of the destruction ⁹  when it comes.

5:22 You will laugh at destruction and famine ¹⁰ 

and need not ¹¹  be afraid of the beasts of the earth.

5:23 For you will have a pact with the stones ¹²  of the field,

and the wild animals ¹³  will be at peace ¹⁴  with you.

5:24 And ¹⁵  you will know ¹⁶  that your home ¹⁷ 

will be secure, ¹⁸ 

and when you inspect ¹⁹  your domains,

you will not be missing ²⁰  anything.

Mazmur 91:1-10

Psalm 91 ²¹ 

91:1 As for you, the one who lives ²²  in the shelter of the sovereign One, ²³ 

and resides in the protective shadow ²⁴  of the mighty king ²⁵  –

91:2 I say this about the Lord, my shelter and my stronghold,

my God in whom I trust –

91:3 he will certainly rescue you from the snare of the hunter ²⁶ 

and from the destructive plague.

91:4 He will shelter you ²⁷  with his wings; ²⁸ 

you will find safety under his wings.

His faithfulness is like a shield or a protective wall. ²⁹ 

91:5 You need not fear the terrors of the night, ³⁰ 

the arrow that flies by day,

91:6 the plague that comes in the darkness,

or the disease that comes at noon. ³¹ 

91:7 Though a thousand may fall beside you,

and a multitude on your right side,

it ³²  will not reach you.

91:8 Certainly you will see it with your very own eyes –

you will see the wicked paid back. ³³ 

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

my shelter, the sovereign One. ³⁴ 

91:10 No harm will overtake ³⁵  you;

no illness ³⁶  will come near your home. ³⁷ 

Amsal 14:26

14:26 In the fear of the Lord one has ³⁸  strong confidence, ³⁹ 

and it will be a refuge ⁴⁰  for his children.

Amsal 18:10

18:10 The name of the Lord ⁴¹  is like ⁴²  a strong tower; ⁴³ 

the righteous person runs ⁴⁴  to it and is set safely on high. ⁴⁵ 

Yesaya 26:20-21

26:20 Go, my people! Enter your inner rooms!

Close your doors behind you!

Hide for a little while,

until his angry judgment is over! ⁴⁶ 

26:21 For look, the Lord is coming out of the place where he lives, ⁴⁷ 

to punish the sin of those who live on the earth.

The earth will display the blood shed on it;

it will no longer cover up its slain. ⁴⁸ 

Yehezkiel 9:4-6

9:4 The Lord said to him, “Go through the city of Jerusalem ⁴⁹  and put a mark ⁵⁰  on the foreheads of the people who moan and groan over all the abominations practiced in it.”

9:5 While I listened, he said to the others, ⁵¹  “Go through the city after him and strike people down; do no let your eye pity nor spare ⁵²  anyone! 9:6 Old men, young men, young women, little children, and women – wipe them out! But do not touch anyone who has the mark. Begin at my sanctuary!” So they began with the elders who were at the front of the temple.

Zefanya 2:3

2:3 Seek the Lord’s favor, ⁵³  all you humble people ⁵⁴  of the land who have obeyed his commands! ⁵⁵ 

Strive to do what is right! ⁵⁶  Strive to be humble! ⁵⁷ 

Maybe you will be protected ⁵⁸  on the day of the Lord’s angry judgment.

Matius 24:37-39

24:37 For just like the days of Noah ⁵⁹  were, so the coming of the Son of Man will be. 24:38 For in those days before the flood, people ⁶⁰  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. ⁶¹  It will be the same at the coming of the Son of Man. ⁶² 

Lukas 17:26

17:26 Just ⁶³  as it was ⁶⁴  in the days of Noah, ⁶⁵  so too it will be in the days of the Son of Man.

Kisah Para Rasul 2:39

2:39 For the promise ⁶⁶  is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.”

Ibrani 11:7

11:7 By faith Noah, when he was warned about things not yet seen, with reverent regard ⁶⁷  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, ⁶⁸  and a time to die; ⁶⁹ 

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

Pengkhotbah 2:5

2:5 I designed ⁷⁰  royal gardens ⁷¹  and parks ⁷²  for myself,

and I planted all kinds of fruit trees in them.

[7:7]  ¹ tn The preposition מִן (min) is causal here, explaining why Noah and his family entered the ark.

[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.”

[5:19]  ³ 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]  ⁴ 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).

[5:20]  ⁵ sn Targum Job here sees an allusion to the famine of Egypt and the war with Amalek.

[5:20]  ⁶ tn Heb “from the hand of the sword.” This is idiomatic for “the power of the sword.” The expression is also metonymical, meaning from the effect of the sword, which is death.

[5:21]  ⁷ tn The Hebrew verb essentially means “you will be hidden.” In the Niphal the verb means “to be hidden, to be in a hiding place,” and protected (Ps 31:20).

[5:21]  ⁸ tn Heb “from the lash [i.e., whip] of the tongue.” Sir 26:9 and 51:2 show usages of these kinds of expressions: “the lash of the tongue” or “the blow of the tongue.” The expression indicates that a malicious gossip is more painful than a blow.

[5:21]  sn The Targum saw here a reference to Balaam and the devastation brought on by the Midianites.

[5:21]  ⁹ tn The word here is שׁוֹד (shod); it means “destruction,” but some commentators conjecture alternate readings: שׁוֹאָה (sho’ah, “desolation”); or שֵׁד (shed, “demon”). One argument for maintaining שׁוֹד (shod) is that it fits the assonance within the verse שׁוֹד…לָשׁוֹן…שׁוֹט (shot…lashon…shod).

[5:22]  ¹⁰ tc The repetition of “destruction” and “famine” here has prompted some scholars to delete the whole verse. Others try to emend the text. The LXX renders them as “the unrighteous and the lawless.” But there is no difficulty in having the repetition of the words as found in the MT.

[5:22]  tn The word for “famine” is an Aramaic word found again in 30:3. The book of Job has a number of Aramaisms that are used to form an alternative parallel expression (see notes on “witness” in 16:19).

[5:22]  ¹¹ tn The negated jussive is used here to express the conviction that something cannot or should not happen (GKC 322 §109.e).

[5:23]  ¹² tn Heb “your covenant is with the stones of the field.” The line has been variously interpreted and translated. It is omitted in the LXX. It seems to mean there is a deep sympathy between man and nature. Some think it means that the boundaries will not be violated by enemies; Rashi thought it represented some species of beings, like genii of the field, and so read אֲדֹנֵי (’adone, “lords”) for אַבְנֵי (’avne, “stones”). Ball takes the word as בְּנֵי (bÿne, “sons”), as in “sons of the field,” to get the idea that the reference is to the beasts. E. Dhorme (Job, 71) rejects these ideas as too contrived; he says to have a pact with the stones of the field simply means the stones will not come and spoil the ground, making it less fertile.

[5:23]  ¹³ tn Heb “the beasts of the field.”

[5:23]  ¹⁴ tn This is the only occurrence of the Hophal of the verb שָׁלֵם (shalem, “to make or have peace” with someone). Compare Isa 11:6-9 and Ps 91:13. The verb form is the perfect; here it is the perfect consecutive following a noun clause (see GKC 494 §159.g).

[5:24]  ¹⁵ sn Verses 19-23 described the immunity from evil and trouble that Job would enjoy – if he were restored to peace with God. Now, v. 24 describes the safety and peace of the homestead and his possessions if he were right with God.

[5:24]  ¹⁶ tn The verb is again the perfect, but in sequence to the previous structure so that it is rendered as a future. This would be the case if Job were right with God.

[5:24]  ¹⁷ tn Heb “tent.”

[5:24]  ¹⁸ tn The word שָׁלוֹם (shalom) means “peace; safety; security; wholeness.” The same use appears in 1 Sam 25:6; 2 Sam 20:9.

[5:24]  ¹⁹ tn The verb is פָּקַד (paqad, “to visit”). The idea here is “to gather together; to look over; to investigate,” or possibly even “to number” as it is used in the book of Numbers. The verb is the perfect with the vav consecutive; it may be subordinated to the imperfect verb that follows to form a temporal clause.

[5:24]  ²⁰ tn The verb is usually rendered “to sin”; but in this context the more specific primary meaning of “to miss the mark” or “to fail to find something.” Neither Job’s tent nor his possessions will be lost.

[91:1]  ²¹ 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]  ²² tn Heb “[O] one who lives.”

[91:1]  ²³ tn Traditionally “the Most High.”

[91:1]  ²⁴ sn The Lord is compared here to a bird who protects its young under the shadow of its wings (see v. 4).

[91:1]  ²⁵ 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.

[91:3]  ²⁶ tn The word refers specifically to a fowler (or hunter of birds).

[91:4]  ²⁷ tn Heb “put a cover over you” (see Ps 5:11).

[91:4]  ²⁸ tc The Hebrew text has the singular, but the plural should be read. The final yod (י) of the suffix, which indicates the plural, has dropped off by haplography (note the yod [י] at the beginning of the next word).

[91:4]  ²⁹ tn Traditionally the Hebrew term סֹחֵרָה (sokherah), which occurs only here in the OT, has been understood to refer to a buckler or small shield (see BDB 695 s.v.). But HALOT 750 s.v., on the basis of evidence from the cognate languages, proposes the meaning “wall.”

[91:5]  ³⁰ tn This probably alludes to a sneak attack by enemies in the darkness of night (see Song 3:8).

[91:6]  ³¹ sn As in Deut 32:23-24, vv. 5-6 closely associate military attack and deadly disease. Perhaps the latter alludes to one of the effects of siege warfare on the population of an entrapped city, which was especially vulnerable to the outbreak of epidemics.

[91:7]  ³² tn Apparently the deadly disease mentioned in v. 6b is the understood subject here.

[91:8]  ³³ tn Heb “retribution on the wicked.”

[91:9]  ³⁴ tn Heb “for you, the Lord, my shelter, the Most High, you have made your dwelling place.”

[91:10]  ³⁵ tn Or “confront.”

[91:10]  ³⁶ tn For this sense of the Hebrew term נגע see Ps 38:11.

[91:10]  ³⁷ tn Heb “your tent.”

[14:26]  ³⁸ tn Heb “In the fear of the Lord [is] confidence of strength.” The phrase “one has” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness.

[14:26]  ³⁹ tn Heb “confidence of strength.” This construct phrase features an attributive genitive: “strong confidence” (so most English versions; NIV “a secure fortress”).

[14:26]  ⁴⁰ sn The fear of the Lord will not only provide security for the parent but will also be a refuge for children. The line recalls Exod 20:5-6 where children will reap the benefits of the righteous parents. The line could also be read as “he [= God] will be a refuge for the children.”

[18:10]  ⁴¹ sn The “name of the Lord” is a metonymy of subject. The “name” here signifies not the personal name “Yahweh,” for that would be redundant in the expression “the name of Yahweh,” but the attributes of the Lord (cf. Exod 34:5-7) – here his power to protect.

[18:10]  ⁴² tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.

[18:10]  ⁴³ tn Heb “a tower of strength,” with “strength” regarded as attributive by most English versions. The metaphor “strong tower” indicates that God is a secure refuge. The figure is qualified in the second colon.

[18:10]  ⁴⁴ sn The metaphor of “running” to the Lord refers to a whole-hearted and unwavering trust in God’s protection (e.g., Isa 40:31).

[18:10]  ⁴⁵ tn Heb “is high” or “is inaccessible.” This military-type expression stresses the effect of the trust – security, being out of danger (see HALOT 1305 s.v. שׂגב). Other scriptures will supply the ways that God actually protects people who trust him.

[26:20]  ⁴⁶ tn Heb “until anger passes by.”

[26:21]  ⁴⁷ tn Heb “out of his place” (so KJV, ASV).

[26:21]  ⁴⁸ sn This implies that rampant bloodshed is one of the reasons for divine judgment. See the note at 24:5.

[9:4]  ⁴⁹ tn Heb “through the midst of the city, through the midst of Jerusalem.”

[9:4]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:4]  ⁵⁰ tn The word translated “mark” is in Hebrew the letter ת (tav). Outside this context the only other occurrence of the word is in Job 31:35. In ancient Hebrew script this letter was written like the letter X.

[9:4]  sn For a similar concept in the Bible, see Rev 7:2-4; 13:16; 14:9, 11; 20:4; 22:4.

[9:5]  ⁵¹ tn Heb “to these he said in my ears.”

[9:5]  ⁵² tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment.

[2:3]  ⁵³ tn Heb “seek the Lord,” but “favor” seems to be implied from the final line of the verse.

[2:3]  ⁵⁴ tn Or “poor.” The precise referent of this Hebrew term is unclear. The word may refer to the economically poor or to the spiritually humble.

[2:3]  ⁵⁵ tn The present translation assumes the Hebrew term מִשְׁפָּט (mishpat) here refers to God’s covenantal requirements and is a synonym for the Law. The word can mean “justice” and could refer more specifically to the principles of justice contained in the Law. In this case the phrase could be translated, “who have promoted the justice God demands.”

[2:3]  ⁵⁶ tn Heb “Seek what is right.”

[2:3]  ⁵⁷ tn Heb “Seek humility.”

[2:3]  ⁵⁸ tn Heb “hidden.” Cf. NEB “it may be that you will find shelter”; NRSV “perhaps you may be hidden.”

[24:37]  ⁵⁹ 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]  ⁶⁰ tn Grk “they,” but in an indefinite sense, “people.”

[24:39]  ⁶¹ 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]  ⁶² tn Grk “So also will be the coming of the Son of Man.”

[17:26]  ⁶³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:26]  ⁶⁴ tn Or “as it happened.”

[17:26]  ⁶⁵ 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.

[2:39]  ⁶⁶ sn The promise refers to the promise of the Holy Spirit that Jesus received from the Father in 2:33 and which he now pours out on others. The promise consists of the Holy Spirit (see note in 2:33). Jesus is the active mediator of God’s blessing.

[11:7]  ⁶⁷ tn Cf. BDAG 407 s.v. εὐλαβέομαι 2, “out of reverent regard (for God’s command).”

[3:2]  ⁶⁸ 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]  ⁶⁹ 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]  ⁷⁰ tn Heb “made.”

[2:5]  ⁷¹ 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]  ⁷² 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.”