Job 9:26

9:26 They glide by ¹  like reed ²  boats,

like an eagle that swoops ³  down on its prey. ⁴ 

Job 22:16

22:16 men ⁵  who were carried off ⁶  before their time, ⁷ 

when the flood ⁸  was poured out ⁹ 

on their foundations? ¹⁰ 

Job 27:20-21

27:20 Terrors overwhelm him like a flood; ¹¹ 

at night a whirlwind carries him off.

27:21 The east wind carries him away, and he is gone;

it sweeps him out of his place.

Isaiah 8:7-8

8:7 So look, the sovereign master ¹²  is bringing up against them the turbulent and mighty waters of the Euphrates River ¹³  – the king of Assyria and all his majestic power. It will reach flood stage and overflow its banks. ¹⁴  8:8 It will spill into Judah, flooding and engulfing, as it reaches to the necks of its victims. He will spread his wings out over your entire land, ¹⁵  O Immanuel.” ¹⁶ 

Jeremiah 46:7-8

46:7 “Who is this that rises like the Nile,

like its streams ¹⁷  turbulent at flood stage?

46:8 Egypt rises like the Nile,

like its streams turbulent at flood stage.

Egypt says, ‘I will arise and cover the earth.

I will destroy cities and the people who inhabit them.’

[9:26]  ¹ tn Heb “they flee.”

[9:26]  ² tn The word אֵבֶה (’eveh) means “reed, papyrus,” but it is a different word than was in 8:11. What is in view here is a light boat made from bundles of papyrus that glides swiftly along the Nile (cf. Isa 18:2 where papyrus vessels and swiftness are associated).

[9:26]  ³ tn The verb יָטוּשׂ (yatus) is also a hapax legomenon; the Aramaic cognate means “to soar; to hover in flight.” The sentence here requires the idea of swooping down while in flight.

[9:26]  ⁴ tn Heb “food.”

[22:16]  ⁵ tn The word “men” is not in the Hebrew text, but has been supplied to clarify the relative pronoun “who.”

[22:16]  ⁶ 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]  ⁷ tn The clause has “and [it was] not the time.” It may be used adverbially here.

[22:16]  ⁸ 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]  ⁹ 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]  ¹⁰ 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.

[27:20]  ¹¹ tn Many commentators want a word parallel to “in the night.” And so we are offered בַּיּוֹם (bayyom, “in the day”) for כַמַּיִם (khammayim, “like waters”) as well as a number of others. But “waters” sometimes stand for major calamities, and so may be retained here. Besides, not all parallel structures are synonymous.

[8:7]  ¹² tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).

[8:7]  ¹³ tn Heb “the mighty and abundant waters of the river.” The referent of “the river” here, the Euphrates River, has been specified in the translation for clarity. As the immediately following words indicate, these waters symbolize the Assyrian king and his armies which will, as it were, inundate the land.

[8:7]  ¹⁴ tn Heb “it will go up over all its stream beds and go over all its banks.”

[8:8]  ¹⁵ tn Heb “and the spreading out of his wings [will be over] the fullness of the breadth of your land.” The metaphor changes here from raging flood to predatory bird.

[8:8]  ¹⁶ sn The appearance of the name Immanuel (“God is with us”) is ironic at this point, for God is present with his people in judgment. Immanuel is addressed here as if he has already been born and will see the judgment occur. This makes excellent sense if his birth has just been recorded. There are several reasons for considering Immanuel and Maher-Shalal-Hash-Baz one and the same. 8:3 is a birth account which could easily be understood as recording the fulfillment of the birth prophecy of 7:14. The presence of a formal record/witnesses (8:1-2) suggests a sign function for the child (cf. 7:14). As in 7:14-16, the removal of Judah’s enemies would take place before the child reached a specified age (cf. 8:4). Both 7:17-25 and 8:7-8 speak of an Assyrian invasion of Judah which would follow the defeat of Israel/Syria. The major objection to this view is the fact that different names appear, but such a phenomenon is not without parallel in the OT (cf. Gen 35:18). The name Immanuel may emphasize the basic fact of God’s presence, while the name Maher focuses on the specific nature of God’s involvement. In 7:14 the mother is viewed as naming the child, while in 8:3 Isaiah is instructed to give the child’s name, but one might again point to Gen 35:18 for a precedent. The sign child’s age appears to be different in 8:4 than in 7:15-16, but 7:15-16 pertains to the judgment on Judah, as well as the defeat of Israel/Syria (cf. vv. 17-25), while 8:4 deals only with the downfall of Israel/Syria. Some argue that the suffixed form “your land” in 8:8 points to a royal referent (a child of Ahaz or the Messiah), but usage elsewhere shows that the phrase does not need to be so restricted. While the suffix can refer to the king of a land (cf. Num 20:17; 21:22; Deut 2:27; Judg 11:17, 19; 2 Sam 24:13; 1 Kgs 11:22; Isa 14:20), it can also refer to one who is a native of a particular land (cf. Gen 12:1; 32:9; Jonah 1:8). (See also the use of “his land” in Isa 13:14 [where the suffix refers to a native of a land] and 37:7 [where it refers to a king].)

[46:7]  ¹⁷ tn The word translated “streams” here refers to the streams of the Nile (cf. Exod 7:19; 8:1) for parallel usage.