Exodus 14:28-30

14:28 The water returned and covered the chariots and the horsemen and all the army of Pharaoh that was coming after the Israelites into the sea ¹  – not so much as one of them survived! ²  14:29 But the Israelites walked on dry ground in the middle of the sea, the water forming a wall for them on their right and on their left. 14:30 So the Lord saved ³  Israel on that day from the power ⁴  of the Egyptians, and Israel saw the Egyptians dead ⁵  on the shore of the sea.

Job 5:19

5:19 He will deliver you ⁶  from six calamities;

yes, in seven ⁷  no evil will touch you.

Psalms 91:1

Psalm 91 ⁸ 

91:1 As for you, the one who lives ⁹  in the shelter of the sovereign One, ¹⁰ 

and resides in the protective shadow ¹¹  of the mighty king ¹²  –

Psalms 91:9-10

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

my shelter, the sovereign One. ¹³ 

91:10 No harm will overtake ¹⁴  you;

no illness ¹⁵  will come near your home. ¹⁶ 

Proverbs 11:4

11:4 Wealth does not profit in the day of wrath, ¹⁷ 

but righteousness delivers from mortal danger. ¹⁸ 

Ezekiel 14:14-20

14:14 Even if these three men, Noah, Daniel, ¹⁹  and Job, were in it, they would save only their own lives by their righteousness, declares the sovereign Lord.

14:15 “Suppose I were to send wild animals through the land and kill its children, leaving it desolate, without travelers due to the wild animals. 14:16 Even if these three men were in it, as surely as I live, declares the sovereign Lord, they could not save their own sons or daughters; they would save only their own lives, and the land would become desolate.

14:17 “Or suppose I were to bring a sword against that land and say, ‘Let a sword pass through the land,’ and I were to kill both people and animals. 14:18 Even if these three men were in it, as surely as I live, declares the sovereign Lord, they could not save their own sons or daughters – they would save only their own lives.

14:19 “Or suppose I were to send a plague into that land, and pour out my rage on it with bloodshed, killing both people and animals. 14:20 Even if Noah, Daniel, and Job were in it, as surely as I live, declares the sovereign Lord, they could not save their own son or daughter; they would save only their own lives by their righteousness.

Malachi 3:17-18

3:17 “They will belong to me,” says the Lord who rules over all, “in the day when I prepare my own special property. ²⁰  I will spare them as a man spares his son who serves him. 3:18 Then once more you will see that I make a distinction between ²¹  the righteous and the wicked, between the one who serves God and the one who does not.

Matthew 25:46

25:46 And these will depart into eternal punishment, but the righteous into eternal life.”

Hebrews 11:7

11:7 By faith Noah, when he was warned about things not yet seen, with reverent regard ²²  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.

Hebrews 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.

Hebrews 3:1-2

Jesus and Moses

3:1 Therefore, holy brothers and sisters, ²³  partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, ²⁴  3:2 who is faithful to the one who appointed him, as Moses was also in God’s ²⁵  house. ²⁶ 

Hebrews 2:5

Exposition of Psalm 8: Jesus and the Destiny of Humanity

2:5 For he did not put the world to come, ²⁷  about which we are speaking, ²⁸  under the control of angels.

Hebrews 2:9

2:9 but we see Jesus, who was made lower than the angels for a little while, ²⁹  now crowned with glory and honor because he suffered death, ³⁰  so that by God’s grace he would experience ³¹  death on behalf of everyone.

Hebrews 3:6

3:6 But Christ ³²  is faithful as a son over God’s ³³  house. We are of his house, ³⁴  if in fact we hold firmly ³⁵  to our confidence and the hope we take pride in. ³⁶ 

[14:28]  ¹ tn Heb “that was coming after them into the sea.” The referent of “them” (the Israelites) has been specified in the translation for clarity.

[14:28]  ² tn Heb “not was left among them as much as one.”

[14:30]  ³ tn The Hebrew term וַיּוֹשַׁע (vayyosha’) is the key summation of the chapter, and this part of the book: “So Yahweh saved Israel.” This is the culmination of all the powerful works of God through these chapters.

[14:30]  ⁴ tn Heb “the hand,” with “hand” being a metonymy for power.

[14:30]  ⁵ tn The participle “dead” is singular, agreeing in form with “Egypt.”

[5:19]  ⁶ 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]  ⁷ 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).

[91:1]  ⁸ 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]  ⁹ tn Heb “[O] one who lives.”

[91:1]  ¹⁰ tn Traditionally “the Most High.”

[91:1]  ¹¹ sn The Lord is compared here to a bird who protects its young under the shadow of its wings (see v. 4).

[91:1]  ¹² 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.

[91:9]  ¹³ tn Heb “for you, the Lord, my shelter, the Most High, you have made your dwelling place.”

[91:10]  ¹⁴ tn Or “confront.”

[91:10]  ¹⁵ tn For this sense of the Hebrew term נגע see Ps 38:11.

[91:10]  ¹⁶ tn Heb “your tent.”

[11:4]  ¹⁷ sn The “day of wrath” refers to divine punishment in this life (R. N. Whybray, Proverbs [CBC], 67; e.g., also Job 21:30; Ezek 7:19; Zeph 1:18). Righteousness and not wealth is more valuable in anticipating judgment.

[11:4]  ¹⁸ tn Heb “from death.”

[14:14]  ¹⁹ 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.

[3:17]  ²⁰ sn The Hebrew word סְגֻלָּה (sÿgullah, “special property”) is a technical term referring to all the recipients of God’s redemptive grace, especially Israel (Exod 19:5; Deut 7:6; 14:2; 26:18). The Lord says here that he will not forget even one individual in the day of judgment and reward.

[3:18]  ²¹ tn Heb “you will see between.” Cf. NRSV, TEV, NLT “see the difference.”

[11:7]  ²² tn Cf. BDAG 407 s.v. εὐλαβέομαι 2, “out of reverent regard (for God’s command).”

[3:1]  ²³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:1]  ²⁴ tn Grk “of our confession.”

[3:2]  ²⁵ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:2]  ²⁶ tc ‡ The reading adopted by the translation follows a few early mss and some versions (Ì^13,46vid B vg^ms co Ambr). The majority of mss (א A C D Ψ 0243 0278 33 1739 1881 Ï lat sy) insert “all” (“in all his house”), apparently in anticipation of Heb 3:5 which quotes directly from Num 12:7. On balance, the omission better explains the rise of ὅλῳ ({olw, “all”) than vice versa. NA²⁷ puts ὅλῳ in brackets, indicating doubts as to its authenticity.

[2:5]  ²⁷ sn The phrase the world to come means “the coming inhabited earth,” using the Greek term which describes the world of people and their civilizations.

[2:5]  ²⁸ sn See the previous reference to the world in Heb 1:6.

[2:9]  ²⁹ tn Or “who was made a little lower than the angels.”

[2:9]  ³⁰ tn Grk “because of the suffering of death.”

[2:9]  ³¹ tn Grk “would taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[3:6]  ³² sn The Greek makes the contrast between v. 5 and v. 6a more emphatic and explicit than is easily done in English.

[3:6]  ³³ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:6]  ³⁴ tn Grk “whose house we are,” continuing the previous sentence.

[3:6]  ³⁵ tc The reading adopted by the translation is found in Ì^13,46 B sa, while the vast majority of mss (א A C D Ψ 0243 0278 33 1739 1881 Ï latt) add μέχρι τέλους βεβαίαν (mecri telou" bebaian, “secure until the end”). The external evidence for the omission, though minimal, has excellent credentials. Considering the internal factors, B. M. Metzger (TCGNT 595) finds it surprising that the feminine adjective βεβαίαν should modify the neuter noun καύχημα (kauchma, here translated “we take pride”), a fact that suggests that even the form of the word was borrowed from another place. Since the same phrase occurs at Heb 3:14, it is likely that later scribes added it here at Heb 3:6 in anticipation of Heb 3:14. While these words belong at 3:14, they seem foreign to 3:6.

[3:6]  ³⁶ tn Grk “the pride of our hope.”