1 Raja-raja 16:7
Konteks16:7 The prophet Jehu son of Hanani received from the Lord the message predicting the downfall of Baasha and his family because of all the evil Baasha had done in the sight of the Lord. 1 His actions angered the Lord (including the way he had destroyed Jeroboam’s dynasty), so that his family ended up like Jeroboam’s. 2
1 Raja-raja 16:13
Konteks16:13 This happened because of all the sins which Baasha and his son Elah committed and which they made Israel commit. They angered the Lord God of Israel with their worthless idols. 3
1 Raja-raja 15:30
Konteks15:30 This happened because of the sins which Jeroboam committed and which he made Israel commit. These sins angered the Lord God of Israel. 4
Mazmur 9:16
Konteks9:16 The Lord revealed himself;
he accomplished justice;
the wicked were ensnared by their own actions. 5 (Higgaion. 6 Selah)
Mazmur 58:9-11
Konteks58:9 Before the kindling is even placed under your pots, 7
he 8 will sweep it away along with both the raw and cooked meat. 9
58:10 The godly 10 will rejoice when they see vengeance carried out;
they will bathe their feet in the blood of the wicked.
58:11 Then 11 observers 12 will say,
“Yes indeed, the godly are rewarded! 13
Yes indeed, there is a God who judges 14 in the earth!”
[16:7] 1 tn Heb “and also through Jehu son of Hanani the word of the
[16:7] 2 tn Heb “angering him by the work of his hands, so that he was like the house of Jeroboam, and because of how he struck it down.”
[16:13] 3 tn Heb “angering the
[15:30] 4 tn Heb “because of Jeroboam which he committed and which he made Israel commit, by his provocation by which he made the
[9:16] 5 tn Heb “by the work of his hands [the] wicked [one] was ensnared. The singular form רָשָׁע (rasha’, “wicked”) is collective or representative here (see vv. 15, 17). The form נוֹקֵשׁ (noqesh) appears to be an otherwise unattested Qal form (active participle) from נָקַשׁ (naqash), but the form should be emended to נוֹקַשׁ (noqash), a Niphal perfect from יָקַשׁ (yaqash).
[9:16] 6 tn This is probably a technical musical term.
[58:9] 7 tn Heb “before your pots perceive thorns.”
[58:9] 8 tn Apparently God (v. 6) is the subject of the verb here.
[58:9] 9 tn Heb “like living, like burning anger he will sweep it away.” The meaning of the text is unclear. The translation assumes that within the cooking metaphor (see the previous line) חַי (khay, “living”) refers here to raw meat (as in 1 Sam 2:15, where it modifies בָּשָׂר, basar, “flesh”) and that חָרוּן (kharun; which always refers to God’s “burning anger” elsewhere) here refers to food that is cooked. The pronominal suffix on the verb “sweep away” apparently refers back to the “thorns” of the preceding line. The image depicts swift and sudden judgment. Before the fire has been adequately kindled and all the meat cooked, the winds of judgment will sweep away everything in their path.
[58:10] 10 tn The singular is representative here, as is the singular from “wicked” in the next line.
[58:11] 11 tn Following the imperfects of v. 10, the prefixed verbal form with vav (ו) conjunctive probably indicates a result or consequence of what precedes.
[58:11] 12 tn Heb “man.” The singular is representative here.
[58:11] 13 tn Heb “surely [there] is fruit for the godly.”
[58:11] 14 tn The plural participle is unusual here if the preceding אֱלֹהִים (’elohim) is here a plural of majesty, referring to the one true God. Occasionally the plural of majesty does take a plural attributive (see GKC 428-29 §132.h). It is possible that the final mem (ם) on the participle is enclitic, and that it was later misunderstood as a plural ending. Another option is to translate, “Yes indeed, there are gods who judge in the earth.” In this case, the statement reflects the polytheistic mindset of pagan observers who, despite their theological ignorance, nevertheless recognize divine retribution when they see it.
