Lukas 17:27

17:27 People ¹  were eating, ²  they were drinking, they were marrying, they were being given in marriage – right up to the day Noah entered the ark. Then ³  the flood came and destroyed them all. ⁴ 

Kejadian 5:29-30

5:29 He named him Noah, ⁵  saying, “This one will bring us comfort ⁶  from our labor and from the painful toil of our hands because of the ground that the Lord has cursed.” 5:30 Lamech lived 595 years after he became the father of Noah, and he had other ⁷  sons and daughters.

Kejadian 6:8-10

6:8 But ⁸  Noah found favor ⁹  in the sight of ¹⁰  the Lord.

The Judgment of the Flood

6:9 This is the account of Noah. ¹¹ 

Noah was a godly man; he was blameless ¹² 

among his contemporaries. ¹³  He ¹⁴  walked with ¹⁵  God. 6:10 Noah had ¹⁶  three sons: Shem, Ham, and Japheth.

Kejadian 6:22--7:1

6:22 And Noah did all ¹⁷  that God commanded him – he did indeed. ¹⁸ 

7:1 The Lord said to Noah, “Come into the ark, you and all your household, for I consider you godly among this generation. ¹⁹ 

Kejadian 7:23

7:23 So the Lord ²⁰  destroyed ²¹  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. ²²  They were wiped off the earth. Only Noah and those who were with him in the ark survived. ²³ 

Kejadian 8:1

8:1 But God remembered ²⁴  Noah and all the wild animals and domestic animals that were with him in the ark. God caused a wind to blow over ²⁵  the earth and the waters receded.

Kejadian 9:1

God’s Covenant with Humankind through Noah

9:1 Then God blessed Noah and his sons and said to them, “Be fruitful and multiply and fill the earth.

Yehezkiel 14:14

14:14 Even if these three men, Noah, Daniel, ²⁶  and Job, were in it, they would save only their own lives by their righteousness, declares the sovereign Lord.

Ibrani 11:7

11:7 By faith Noah, when he was warned about things not yet seen, with reverent regard ²⁷  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, ²⁸  and a time to die; ²⁹ 

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

Pengkhotbah 2:5

2:5 I designed ³⁰  royal gardens ³¹  and parks ³²  for myself,

and I planted all kinds of fruit trees in them.

[17:27]  ¹ tn Grk “They.” The plural in Greek is indefinite, referring to people in general.

[17:27]  ² tn These verbs (“eating… drinking… marrying… being given in marriage”) are all progressive imperfects, describing action in progress at that time.

[17:27]  ³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:27]  ⁴ sn Like that flood came and destroyed them all, the coming judgment associated with the Son of Man will condemn many.

[5:29]  ⁵ sn The name Noah appears to be related to the Hebrew word נוּחַ (nuakh, “to rest”). There are several wordplays on the name “Noah” in the story of the flood.

[5:29]  ⁶ tn The Hebrew verb יְנַחֲמֵנוּ (yÿnakhamenu) is from the root נָחָם (nakham), which means “to comfort” in the Piel verbal stem. The letters נ (nun) and ח (heth) pick up the sounds in the name “Noah,” forming a paronomasia on the name. They are not from the same verbal root, and so the connection is only by sound. Lamech’s sentiment reflects the oppression of living under the curse on the ground, but also expresses the hope for relief in some way through the birth of Noah. His words proved to be ironic but prophetic. The relief would come with a new beginning after the flood. See E. G. Kraeling, “The Interpretations of the Name Noah in Genesis 5:29,” JBL 48 (1929): 138-43.

[5:30]  ⁷ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[6:8]  ⁸ tn The disjunctive clause (conjunction + subject + verb) is contrastive here: God condemns the human race, but he is pleased with Noah.

[6:8]  ⁹ tn The Hebrew expression “find favor [in the eyes of]” is an idiom meaning “to be an object of another’s favorable disposition or action,” “to be a recipient of another’s favor, kindness, mercy.” The favor/kindness is often earned, coming in response to an action or condition (see Gen 32:5; 39:4; Deut 24:1; 1 Sam 25:8; Prov 3:4; Ruth 2:10). This is the case in Gen 6:8, where v. 9 gives the basis (Noah’s righteous character) for the divine favor.

[6:8]  ¹⁰ tn Heb “in the eyes of,” an anthropomorphic expression for God’s opinion or decision. The Lord saw that the whole human race was corrupt, but he looked in favor on Noah.

[6:9]  ¹¹ sn There is a vast body of scholarly literature about the flood story. The following studies are particularly helpful: A. Heidel, The Gilgamesh Epic and the Old Testament Parallels; M. Kessler, “Rhetorical Criticism of Genesis 7,” Rhetorical Criticism: Essays in Honor of James Muilenburg (PTMS), 1-17; I. M. Kikawada and A. Quinn, Before Abraham Was; A. R. Millard, “A New Babylonian ‘Genesis Story’,” TynBul 18 (1967): 3-18; G. J. Wenham, “The Coherence of the Flood Narrative,” VT 28 (1978): 336-48.

[6:9]  ¹² tn The Hebrew term תָּמִים (tamim, “blameless”) is used of men in Gen 17:1 (associated with the idiom “walk before,” which means “maintain a proper relationship with,” see 24:40); Deut 18:13 (where it means “blameless” in the sense of not guilty of the idolatrous practices listed before this; see Josh 24:14); Pss 18:23, 26 (“blameless” in the sense of not having violated God’s commands); 37:18 (in contrast to the wicked); 101:2, 6 (in contrast to proud, deceitful slanderers; see 15:2); Prov 2:21; 11:5 (in contrast to the wicked); 28:10; Job 12:4.

[6:9]  ¹³ tn Heb “Noah was a godly man, blameless in his generations.” The singular “generation” can refer to one’s contemporaries, i.e., those living at a particular point in time. The plural “generations” can refer to successive generations in the past or the future. Here, where it is qualified by “his” (i.e., Noah’s), it refers to Noah’s contemporaries, comprised of the preceding generation (his father’s generation), those of Noah’s generation, and the next generation (those the same age as his children). In other words, “his generations” means the generations contemporary with him. See BDB 190 s.v. דוֹר.

[6:9]  ¹⁴ tn Heb “Noah.” The proper name has been replaced with the pronoun in the translation for stylistic reasons.

[6:9]  ¹⁵ tn The construction translated “walked with” is used in Gen 5:22, 24 (see the note on this phrase in 5:22) and in 1 Sam 25:15, where it refers to David’s and Nabal’s men “rubbing shoulders” in the fields. Based on the use in 1 Sam 25:15, the expression seems to mean “live in close proximity to,” which may, by metonymy, mean “maintain cordial relations with.”

[6:10]  ¹⁶ tn Heb “fathered.”

[6:22]  ¹⁷ tn Heb “according to all.”

[6:22]  ¹⁸ tn The last clause seems redundant: “and thus (כֵּן, ken) he did.” It underscores the obedience of Noah to all that God had said.

[7:1]  ¹⁹ 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.

[7:23]  ²⁰ tn Heb “and he”; the referent (the Lord) has been specified in the translation for clarity.

[7:23]  ²¹ tn Heb “wiped away” (cf. NRSV “blotted out”).

[7:23]  ²² tn Heb “from man to animal to creeping thing and to the bird of the sky.”

[7:23]  ²³ 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.

[8:1]  ²⁴ tn The Hebrew word translated “remembered” often carries the sense of acting in accordance with what is remembered, i.e., fulfilling covenant promises (see B. S. Childs, Memory and Tradition in Israel [SBT], especially p. 34).

[8:1]  ²⁵ tn Heb “to pass over.”

[14:14]  ²⁶ sn Traditionally this has been understood as a reference to the biblical Daniel, though he was still quite young when Ezekiel prophesied. One wonders if he had developed a reputation as an intercessor by this point. For this reason some prefer to see a reference to a ruler named Danel, known in Canaanite legend for his justice and wisdom. In this case all three of the individuals named would be non-Israelites, however the Ugaritic Danel is not known to have qualities of faith in the Lord that would place him in the company of the other men. See D. I. Block, Ezekiel (NICOT), 1:447-50.

[11:7]  ²⁷ tn Cf. BDAG 407 s.v. εὐλαβέομαι 2, “out of reverent regard (for God’s command).”

[3:2]  ²⁸ 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]  ²⁹ 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]  ³⁰ tn Heb “made.”

[2:5]  ³¹ 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]  ³² 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.”