2 Tawarikh 24:21-22

24:21 They plotted against him and by royal decree stoned him to death in the courtyard of the Lord’s temple. 24:22 King Joash disregarded ¹  the loyalty his father Jehoiada had shown him and killed Jehoiada’s ²  son. As Zechariah ³  was dying, he said, “May the Lord take notice and seek vengeance!” ⁴ 

Mazmur 10:14

10:14 You have taken notice, ⁵ 

for ⁶  you always see ⁷  one who inflicts pain and suffering. ⁸ 

The unfortunate victim entrusts his cause to you; ⁹ 

you deliver ¹⁰  the fatherless. ¹¹ 

Wahyu 16:6

16:6 because they poured out the blood of your saints and prophets,

so ¹²  you have given them blood to drink. They got what they deserved!” ¹³ 

[24:22]  ¹ tn Heb “did not remember.”

[24:22]  ² tn Heb “his”; the referent (Jehoiada) has been specified in the translation for clarity.

[24:22]  ³ tn Heb “he”; the referent (Zechariah) has been specified in the translation for clarity.

[24:22]  ⁴ tn Heb “and seek [ – ].” The direct object of “seek” is omitted in the Hebrew text but implied; “vengeance” is supplied for clarification.

[10:14]  ⁵ tn Heb “you see.” One could translate the perfect as generalizing, “you do take notice.”

[10:14]  ⁶ tn If the preceding perfect is taken as generalizing, then one might understand כִּי (ki) as asseverative: “indeed, certainly.”

[10:14]  ⁷ tn Here the imperfect emphasizes God’s typical behavior.

[10:14]  ⁸ tn Heb “destruction and suffering,” which here refers metonymically to the wicked, who dish out pain and suffering to their victims.

[10:14]  ⁹ tn Heb “to give into your hand, upon you, he abandons, [the] unfortunate [one].” The syntax is awkward and the meaning unclear. It is uncertain who or what is being given into God’s hand. Elsewhere the idiom “give into the hand” means to deliver into one’s possession. If “to give” goes with what precedes (as the accentuation of the Hebrew text suggests), then this may refer to the wicked man being delivered over to God for judgment. The present translation assumes that “to give” goes with what follows (cf. NEB, NIV, NRSV). The verb יַעֲזֹב (ya’azov) here has the nuance “entrust” (see Gen 39:6; Job 39:11); the direct object (“[his] cause”) is implied.

[10:14]  ¹⁰ tn Or “help.”

[10:14]  ¹¹ tn Heb “[for] one who is fatherless, you are a deliverer.” The noun יָתוֹם (yatom) refers to one who has lost his father (not necessarily his mother, see Ps 109:9).

[10:14]  sn The fatherless. Because they were so vulnerable and were frequently exploited, fatherless children are often mentioned as epitomizing the oppressed (see Pss 68:5; 82:3; 94:6; 146:9; as well as Job 6:27; 22:9; 24:3, 9; 29:12; 31:17, 21).

[16:6]  ¹² tn Here καί (kai) has been translated as “so” to indicate that this judgment is the result of what these wicked people did to the saints and prophets.

[16:6]  ¹³ tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”