Yesaya 30:28

30:28 His battle cry overwhelms like a flooding river ¹ 

that reaches one’s neck.

He shakes the nations in a sieve that isolates the chaff; ² 

he puts a bit into the mouth of the nations and leads them to destruction. ³ 

Ayub 22:16

22:16 men ⁴  who were carried off ⁵  before their time, ⁶ 

when the flood ⁷  was poured out ⁸ 

on their foundations? ⁹ 

Daniel 11:22

11:22 Armies ¹⁰  will be suddenly ¹¹  swept away in defeat ¹²  before him; both they and a covenant leader ¹³  will be destroyed. ¹⁴ 

Matius 7:27

7:27 The rain fell, the flood came, and the winds beat against that house, and it collapsed; it was utterly destroyed!” ¹⁵ 

Matius 7:2

7:2 For by the standard you judge you will be judged, and the measure you use will be the measure you receive. ¹⁶ 

Pengkhotbah 3:6-7

3:6 A time to search, and a time to give something up as lost; ¹⁷ 

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

3:7 A time to rip, and a time to sew;

a time to keep silent, and a time to speak.

[30:28]  ¹ tn Heb “his breath is like a flooding river.” This might picture the Lord breathing heavily as he runs down his enemy, but in light of the preceding verse, which mentions his lips and tongue, “breath” probably stands metonymically for the word or battle cry that he expels from his mouth as he shouts. In Isa 34:16 and Ps 33:6 the Lord’s “breath” is associated with his command.

[30:28]  ² tn Heb “shaking nations in a sieve of worthlessness.” It is not certain exactly how שָׁוְא (shavÿ’, “emptiness, worthlessness”) modifies “sieve.” A sieve is used to separate grain from chaff and isolate what is worthless so that it might be discarded. Perhaps the nations are likened to such chaff; God’s judgment will sift them out for destruction.

[30:28]  ³ tn Heb “and a bit that leads astray [is] in the jaws of the peoples.” Here the nations are likened to horse that can be controlled by a bit placed in its mouth. In this case the Lord uses his sovereign control over the “horse” to lead it to its demise.

[22:16]  ⁴ tn The word “men” is not in the Hebrew text, but has been supplied to clarify the relative pronoun “who.”

[22:16]  ⁵ 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]  ⁶ tn The clause has “and [it was] not the time.” It may be used adverbially here.

[22:16]  ⁷ 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]  ⁸ 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]  ⁹ 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.

[11:22]  ¹⁰ tn Heb “arms.”

[11:22]  ¹¹ tc The present translation reads הִשָּׁטֹף (hishatof), Niphal infinitive absolute of שָׁטַף (shataf, “to overflow”), for the MT הַשֶּׁטֶף (hashetef, “flood”).

[11:22]  ¹² tn The words “in defeat” are added in the translation for clarification.

[11:22]  ¹³ tn Heb “a prince of the covenant.”

[11:22]  ¹⁴ tn Heb “broken” or “shattered.”

[7:27]  ¹⁵ tn Grk “and great was its fall.”

[7:2]  ¹⁶ tn Grk “by [the measure] with which you measure it will be measured to you.”

[3:6]  ¹⁷ 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).