Kejadian 9:5

9:5 For your lifeblood ¹  I will surely exact punishment, ²  from ³  every living creature I will exact punishment. From each person ⁴  I will exact punishment for the life of the individual ⁵  since the man was his relative. ⁶ 

Yeremia 11:20

11:20 So I said to the Lord, ⁷ 

“O Lord who rules over all, ⁸  you are a just judge!

You examine people’s hearts and minds. ⁹ 

I want to see you pay them back for what they have done

because I trust you to vindicate my cause.” ¹⁰ 

Yeremia 26:14-15

26:14 As to my case, I am in your power. ¹¹  Do to me what you deem fair and proper. 26:15 But you should take careful note of this: If you put me to death, you will bring on yourselves and this city and those who live in it the guilt of murdering an innocent man. For the Lord has sent me to speak all this where you can hear it. That is the truth!” ¹² 

Lukas 11:51

11:51 from the blood of Abel ¹³  to the blood of Zechariah, ¹⁴  who was killed ¹⁵  between the altar and the sanctuary. ¹⁶  Yes, I tell you, it will be charged against ¹⁷  this generation.

Lukas 11:2

11:2 So he said to them, “When you pray, ¹⁸  say:

Father, ¹⁹  may your name be honored; ²⁰ 

may your kingdom come. ²¹ 

Titus 1:14

1:14 and not pay attention to Jewish myths ²²  and commands of people who reject the truth.

Titus 1:16

1:16 They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed.

Wahyu 6:9-11

6:9 Now ²³  when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed ²⁴  because of the word of God and because of the testimony they had given. 6:10 They ²⁵  cried out with a loud voice, ²⁶  “How long, ²⁷  Sovereign Master, ²⁸  holy and true, before you judge those who live on the earth and avenge our blood?” 6:11 Each ²⁹  of them was given a long white robe and they were told to rest for a little longer, until the full number was reached ³⁰  of both their fellow servants ³¹  and their brothers who were going to be killed just as they had been.

Wahyu 18:20

18:20 (Rejoice over her, O heaven,

and you saints and apostles and prophets,

for God has pronounced judgment ³²  against her on your behalf!) ³³ 

Wahyu 19:2

19:2 because his judgments are true and just. ³⁴ 

For he has judged ³⁵  the great prostitute

who corrupted the earth with her sexual immorality,

and has avenged the blood of his servants ³⁶  poured out by her own hands!” ³⁷ 

[9:5]  ¹ tn Again the text uses apposition to clarify what kind of blood is being discussed: “your blood, [that is] for your life.” See C. L. Dewar, “The Biblical Use of the Term ‘Blood,’” JTS 4 (1953): 204-8.

[9:5]  ² tn The word “punishment” is not in the Hebrew text, but is supplied in the translation for clarification. The verb דָּרָשׁ (darash) means “to require, to seek, to ask for, to exact.” Here it means that God will exact punishment for the taking of a life. See R. Mawdsley, “Capital Punishment in Gen. 9:6,” CentBib 18 (1975): 20-25.

[9:5]  ³ tn Heb “from the hand of,” which means “out of the hand of” or “out of the power of” and is nearly identical in sense to the preposition מִן (min) alone.

[9:5]  ⁴ tn Heb “and from the hand of the man.” The article has a generic function, indicating the class, i.e., humankind.

[9:5]  ⁵ tn Heb “of the man.”

[9:5]  ⁶ tn Heb “from the hand of a man, his brother.” The point is that God will require the blood of someone who kills, since the person killed is a relative (“brother”) of the killer. The language reflects Noah’s situation (after the flood everyone would be part of Noah’s extended family), but also supports the concept of the brotherhood of humankind. According to the Genesis account the entire human race descended from Noah.

[11:20]  ⁷ tn The words “So I said to the Lord” are not in the text but are implicit from the context. They are supplied in the translation for clarity to show the shift in address.

[11:20]  ⁸ tn Heb “Yahweh of armies.”

[11:20]  sn For the significance of the term see the notes at 2:19 and 7:3.

[11:20]  ⁹ tn Heb “Lord of armies, just judge, tester of kidneys and heart.” The sentence has been broken up to avoid a long and complex English sentence. The translation is more in keeping with contemporary English style. In Hebrew thought the “kidneys” were thought of as the seat of the emotions and passions and the “heart” was viewed as the seat of intellect, conscience, and will. The “heart” and the “kidneys” are often used figuratively for the thoughts, emotions, motives, and drives that are thought to be seated in them.

[11:20]  ¹⁰ tn Heb “Let me see your retribution [i.e., see you exact retribution] from them because I reveal my cause [i.e., plea for justice] to you.”

[26:14]  ¹¹ tn Heb “And I, behold I am in your hand.” Hand is quite commonly used for “power” or “control” in biblical contexts.

[26:15]  ¹² tn Heb “For in truth the Lord has sent me to you to speak in your ears all these words/things.”

[11:51]  ¹³ sn Gen 4:10 indicates that Abel’s blood cried out for justice.

[11:51]  ¹⁴ sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.

[11:51]  ¹⁵ tn Or “who perished.”

[11:51]  ¹⁶ tn Or “and the temple”; Grk “and the house,” but in this context a reference to the house of God as a place of sanctuary.

[11:51]  ¹⁷ tn Or “required from.”

[11:2]  ¹⁸ sn When you pray. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.

[11:2]  ¹⁹ tc Most mss, including later majority (A C D W Θ Ψ 070 ˹³ 33^vid Ï it), add ἡμῶν ὁ ἐν τοῖς οὐρανοῖς (Jhmwn Jo en toi" oujranoi", “our [Father] in heaven”) here. This makes the prayer begin like the version in Matt 6:9. The shorter version is read by Ì⁷⁵ א B (L: + ἡμῶν) 1 700 pc as well as some versions and fathers. Given this more weighty external evidence, combined with the scribal tendency to harmonize Gospel parallels, the shorter reading is preferred.

[11:2]  sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “Daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.

[11:2]  ²⁰ tn Grk “hallowed be your name.”

[11:2]  ²¹ tc Most mss (א A C D W Θ Ψ 070 ˹³ 33^vid Ï it) read at the end of the verse “may your will be done on earth as [it is] in heaven,” making this version parallel to Matt 6:10. The shorter reading is found, however, in weighty mss (Ì⁷⁵ B L pc), and cannot be easily explained as arising from the longer reading.

[11:2]  sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.

[1:14]  ²² sn Jewish myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 4:7; and 2 Tim 4:4.

[6:9]  ²³ tn Here καί (kai) has been translated as “now” to indicate the introduction of a new and somewhat different topic after the introduction of the four riders.

[6:9]  ²⁴ tn Or “murdered.” See the note on the word “butcher” in 6:4.

[6:10]  ²⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  ²⁶ tn Grk “voice, saying”; the participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.

[6:10]  ²⁷ tn The expression ἕως πότε (ews pote) was translated “how long.” Cf. BDAG 423 s.v. ἕως 1.b.γ.

[6:10]  ²⁸ tn The Greek term here is δεσπότης (despoths; see L&N 37.63).

[6:11]  ²⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:11]  ³⁰ tn Grk “until they had been completed.” The idea of a certain “number” of people is implied by the subject of πληρωθῶσιν (plhrwqwsin).

[6:11]  ³¹ tn Though σύνδουλος (sundoulos) has been translated “fellow servant,” the word does not bear the connotation of a free individual serving another. See the note on the word “servants” in 1:1.

[18:20]  ³² tn On the phrase “pronounced judgment” BDAG 567 s.v. κρίμα 4.b states, “The OT is the source of the expr. κρίνειν τὸ κρ. (cp. Zech 7:9; 8:16; Ezk 44:24) ἔκρινεν ὁ θεὸς τὸ κρίμα ὑμῶν ἐξ αὐτῆς God has pronounced judgment for you against her or God has pronounced on her the judgment she wished to impose on you (HHoltzmann, Hdb. 1893 ad loc.) Rv 18:20.”

[18:20]  ³³ tn Grk “God has judged a judgment of you of her.” Verse 20 is set in parentheses because in it the saints, etc. are addressed directly in the second person.

[18:20]  sn This verse forms a parenthetical aside in the narrative.

[19:2]  ³⁴ tn Compare the similar phrase in Rev 16:7.

[19:2]  ³⁵ tn Or “has punished.” See BDAG 568 s.v. κρίνω 5.b.α, describing the OT background which involves both the vindication of the innocent and the punishment of the guilty.

[19:2]  ³⁶ tn See the note on the word “servants” in 1:1.

[19:2]  ³⁷ tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).