Keluaran 3:22

3:22 Every ¹  woman will ask her neighbor and the one who happens to be staying ²  in her house for items of silver and gold ³  and for clothing. You will put these articles on your sons and daughters – thus you will plunder Egypt!” ⁴ 

Keluaran 12:36

12:36 The Lord ⁵  gave the people favor ⁶  in the sight of the Egyptians, and they gave them whatever they wanted, ⁷  and so they plundered Egypt. ⁸ 

Yesaya 14:2

14:2 Nations will take them and bring them back to their own place. Then the family of Jacob will make foreigners their servants as they settle in the Lord’s land. ⁹  They will make their captors captives and rule over the ones who oppressed them.

Yesaya 33:1

The Lord Will Restore Zion

33:1 The destroyer is as good as dead, ¹⁰ 

you who have not been destroyed!

The deceitful one is as good as dead, ¹¹ 

the one whom others have not deceived!

When you are through destroying, you will be destroyed;

when you finish ¹²  deceiving, others will deceive you!

Mikha 5:8

5:8 Those survivors from Jacob will live among the nations,

in the midst of many peoples.

They will be like a lion among the animals of the forest,

like a young lion among the flocks of sheep,

which attacks when it passes through;

it rips its prey ¹³  and there is no one to stop it. ¹⁴ 

Habakuk 3:8

3:8 Is the Lord mad at the rivers?

Are you angry with the rivers?

Are you enraged at the sea? ¹⁵ 

Is this why ¹⁶  you climb into your horse-drawn chariots, ¹⁷ 

your victorious chariots? ¹⁸ 

Zefanya 2:9-10

2:9 Therefore, as surely as I live,” says the Lord who commands armies, the God of Israel,

“be certain that Moab will become like Sodom

and the Ammonites like Gomorrah.

They will be overrun by weeds, ¹⁹ 

filled with salt pits, ²⁰ 

and permanently desolate.

Those of my people who are left ²¹  will plunder their belongings; ²² 

those who are left in Judah ²³  will take possession of their land.”

2:10 This is how they will be repaid for their arrogance, ²⁴ 

for they taunted and verbally harassed ²⁵  the people of the Lord who commands armies.

Matius 7:2

7:2 For by the standard you judge you will be judged, and the measure you use will be the measure you receive. ²⁶ 

Wahyu 13:10

13:10 If anyone is meant for captivity,

into captivity he will go.

If anyone is to be killed by the sword, ²⁷ 

then by the sword he must be killed.

This ²⁸  requires steadfast endurance ²⁹  and faith from the saints.

Wahyu 18:6

18:6 Repay her the same way she repaid others; ³⁰  pay her back double ³¹  corresponding to her deeds. In the cup she mixed, mix double the amount for her.

[3:22]  ¹ tn Heb “a woman,” one representing all.

[3:22]  ² tn Heb “from the sojourner.” Both the “neighbor” and the “sojourner” (“one who happens to be staying in her house”) are feminine. The difference between them seems to be primarily that the second is temporary, “a lodger” perhaps or “visitor,” while the first has permanent residence.

[3:22]  ³ tn Heb “vessels of silver and vessels of gold.” These phrases both use genitives of material, telling what the vessels are made of.

[3:22]  ⁴ sn It is clear that God intended the Israelites to plunder the Egyptians, as they might a defeated enemy in war. They will not go out “empty.” They will “plunder” Egypt. This verb (וְנִצַּלְתֶּם [vÿnitsaltem] from נָצַל [natsal]) usually means “rescue, deliver,” as if plucking out of danger. But in this stem it carries the idea of plunder. So when the text says that they will ask (וְשָׁאֲלָה, vÿsha’alah) their neighbors for things, it implies that they will be making many demands, and the Egyptians will respond like a defeated nation before victors. The spoils that Israel takes are to be regarded as back wages or compensation for the oppression (see also Deut 15:13). See further B. Jacob, “The Gifts of the Egyptians, a Critical Commentary,” Journal of Reformed Judaism 27 (1980): 59-69; and T. C. Vriezen, “A Reinterpretation of Exodus 3:21-22 and Related Texts,” Ex Oriente Lux 23 (1975): 389-401.

[12:36]  ⁵ tn The holy name (“Yahweh,” represented as “the Lord” in the translation) has the vav disjunctive with it. It may have the force: “Now it was Yahweh who gave the people favor….”

[12:36]  ⁶ sn God was destroying the tyrant and his nobles and the land’s economy because of their stubborn refusal. But God established friendly, peaceful relations between his people and the Egyptians. The phrase is used outside Exod only in Gen 39:21, referring to Joseph.

[12:36]  ⁷ tn The verb וַיַּשְׁאִלוּם (vayyash’ilum) is a Hiphil form that has the root שָׁאַל (sha’al), used earlier in Qal with the meaning “requested” (12:35). The verb here is frequently translated “and they lent them,” but lending does not fit the point. What they gave the Israelites were farewell gifts sought by demanding or asking for them. This may exemplify a “permissive” use of the Hiphil stem, in which “the Hiphil designates an action that is agreeable to the object and allowed by the subject” (B. T. Arnold and J. H. Choi, A Guide to Biblical Hebrew Syntax, 52).

[12:36]  ⁸ sn See B. Jacob, “The Gifts of the Egyptians; A Critical Commentary,” Journal of Reformed Judaism 27 (1980): 59-69.

[14:2]  ⁹ tn Heb “and the house of Jacob will take possession of them [i.e., the nations], on the land of the Lord, as male servants and female servants.”

[33:1]  ¹⁰ tn Heb “Woe [to] the destroyer.”

[33:1]  sn In this context “the destroyer” appears to refer collectively to the hostile nations (vv. 3-4). Assyria would probably have been primary in the minds of the prophet and his audience.

[33:1]  ¹¹ tn Heb “and the deceitful one”; NAB, NIV “O traitor”; NRSV “you treacherous one.” In the parallel structure הוֹי (hoy, “woe [to]”) does double duty.

[33:1]  ¹² tc The form in the Hebrew text appears to derive from an otherwise unattested verb נָלָה (nalah). The translation follows the Qumran scroll 1QIsa^a in reading ככלתך, a Piel infinitival form from the verbal root כָּלָה (kalah), meaning “finish.”

[5:8]  ¹³ tn The words “its prey” are supplied in the translation for clarification.

[5:8]  ¹⁴ tn Heb “and there is no deliverer.”

[3:8]  ¹⁵ sn The following context suggests these questions should be answered, “Yes.” The rivers and the sea, symbolizing here the hostile nations (v. 12), are objects of the Lord’s anger (vv. 10, 15).

[3:8]  ¹⁶ tn Heb “so that.” Here כִּי (ki) is resultative. See the note on the phrase “make it” in 2:18.

[3:8]  ¹⁷ tn Heb “you mount your horses.” As the next line makes clear, the Lord is pictured here as a charioteer, not a cavalryman. Note NRSV here, “when you drove your horses, // your chariots to victory.”

[3:8]  ¹⁸ tn Or “chariots of deliverance.”

[2:9]  ¹⁹ tn The Hebrew text reads מִמְשַׁק חָרוּל (mimshaq kharul, “[?] of weeds”). The meaning of the first word is unknown. The present translation (“They will be overrun by weeds”) is speculative, based on the general sense of the context. For a defense of “overrun” on linguistic grounds, see R. D. Patterson, Nahum, Habakkuk, Zephaniah (WEC), 347. Cf. NEB “a pile of weeds”; NIV “a place of weeds”; NRSV “a land possessed by nettles.”

[2:9]  ²⁰ tn The Hebrew text reads וּמִכְרֵה־מֶלַח (umikhreh-melakh, “and a [?] of salt”). The meaning of the first word is unclear, though “pit” (NASB, NIV, NRSV; NKJV “saltpit”), “mine,” and “heap” (cf. NEB “a rotting heap of saltwort”) are all options. The words “filled with” are supplied for clarification.

[2:9]  ²¹ tn Or “The remnant of my people.”

[2:9]  ²² tn Heb “them.” The actual object of the plundering, “their belongings,” has been specified in the translation for clarity.

[2:9]  ²³ tn Heb “[the] nation.” For clarity the “nation” has been specified as “Judah” in the translation.

[2:10]  ²⁴ tn Heb “this is for them in place of their arrogance.”

[2:10]  ²⁵ tn Heb “made great [their mouth?] against” (cf. the last phrase of v. 8).

[7:2]  ²⁶ tn Grk “by [the measure] with which you measure it will be measured to you.”

[13:10]  ²⁷ tc Many mss (C 051* 2351 Ï^A pc) read “if anyone will kill with the sword, it is necessary for him to be killed with the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτενεῖ, δεῖ αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Other mss (א 1006 1611* 1854 al) are similar except that they read a present tense “kills” (ἀποκτείνει, apokteinei) in this sentence. Both of these variants may be regarded as essentially saying the same thing. On the other hand, codex A reads “if anyone is to be killed by the sword, he is to be killed by the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτανθῆναι αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Thus the first two variants convey the idea of retribution, while the last variant, supported by codex A, does not. (There are actually a dozen variants here, evidence that scribes found the original text quite difficult. Only the most important variants are discussed in this note.) The first two variants seem to be in line with Jesus’ comments in Matt 26:52: “everyone who takes up the sword will die by the sword.” The last variant, however, seems to be taking up an idea found in Jer 15:2: “Those destined for death, to death; those for the sword, to the sword; those for starvation, to starvation; those for captivity, to captivity.” Though G. B. Caird, Revelation (HNTC), 169-70, gives four arguments in favor of the first reading (i.e., “whoever kills with the sword must with the sword be killed”), the arguments he puts forward can be read equally as well to support the latter alternative. In the end, the reading in codex A seems to be original. The fact that this sentence seems to be in parallel with 10a (which simply focuses on God’s will and suffering passively and is therefore akin to the reading in codex A), and that it most likely gave rise to the others as the most difficult reading, argues for its authenticity.

[13:10]  ²⁸ tn On ὧδε (Jwde) here, BDAG 1101 s.v. 2 states: “a ref. to a present event, object, or circumstance, in this case, at this point, on this occasion, under these circumstances…in this case moreover 1 Cor 4:2. ὧδε ἡ σοφία ἐστίν…Rv 13:18; cf. 17:9. ὧδέ ἐστιν ἡ ὑπομονή…13:10; 14:12.”

[13:10]  ²⁹ tn Or “perseverance.”

[18:6]  ³⁰ tn The word “others” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[18:6]  ³¹ tn On this term BDAG 252 s.v. διπλόω states, “to double τὰ διπλᾶ pay back double Rv 18:6.”