Job 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 

Matthew 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 

Hebrews 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.

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 3:19

3:19 So ¹⁷  we see that they could not enter because of unbelief.

Hebrews 3:1-2

Jesus and Moses

3:1 Therefore, holy brothers and sisters, ¹⁸  partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, ¹⁹  3:2 who is faithful to the one who appointed him, as Moses was also in God’s ²⁰  house. ²¹ 

Hebrews 2:5

Exposition of Psalm 8: Jesus and the Destiny of Humanity

2:5 For he did not put the world to come, ²²  about which we are speaking, ²³  under the control of angels.

Hebrews 3:6

3:6 But Christ ²⁴  is faithful as a son over God’s ²⁵  house. We are of his house, ²⁶  if in fact we hold firmly ²⁷  to our confidence and the hope we take pride in. ²⁸ 

[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 Here καί (kai) has been translated as “So” to indicate a summary or conclusion to the argument of the preceding paragraph.

[3:1]  ¹⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:1]  ¹⁹ tn Grk “of our confession.”

[3:2]  ²⁰ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:2]  ²¹ 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]  ²² 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]  ²³ sn See the previous reference to the world in Heb 1:6.

[3:6]  ²⁴ sn The Greek makes the contrast between v. 5 and v. 6a more emphatic and explicit than is easily done in English.

[3:6]  ²⁵ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:6]  ²⁶ tn Grk “whose house we are,” continuing the previous sentence.

[3:6]  ²⁷ 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]  ²⁸ tn Grk “the pride of our hope.”