Hakim-hakim 9:24

9:24 He did this so the violent deaths of Jerub-Baal’s seventy sons might be avenged and Abimelech, their half-brother ¹  who murdered them, might have to pay for their spilled blood, along with the leaders of Shechem who helped him murder them. ² 

Ayub 31:3

31:3 Is it not misfortune for the unjust,

and disaster for those who work iniquity?

Mazmur 9:12

9:12 For the one who takes revenge against murderers took notice of the oppressed; ³ 

he did not overlook ⁴  their cry for help ⁵ 

Mazmur 11:6

11:6 May the Lord rain down ⁶  burning coals ⁷  and brimstone ⁸  on the wicked!

A whirlwind is what they deserve! ⁹ 

Mazmur 58:10-11

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!”

Mazmur 94:23

94:23 He will pay them back for their sin. ¹⁵ 

He will destroy them because of ¹⁶  their evil;

the Lord our God will destroy them.

Amsal 5:22

5:22 The wicked ¹⁷  will be captured by his ¹⁸  own iniquities, ¹⁹ 

and he will be held ²⁰  by the cords of his own sin. ²¹ 

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. ²² 

Kisah Para Rasul 28:4

28:4 When the local people ²³  saw the creature hanging from Paul’s ²⁴  hand, they said to one another, “No doubt this man is a murderer! Although he has escaped from the sea, Justice herself ²⁵  has not allowed him to live!” ²⁶ 

Galatia 6:7

6:7 Do not be deceived. God will not be made a fool. ²⁷  For a person ²⁸  will reap what he sows,

Wahyu 19:20-21

19:20 Now ²⁹  the beast was seized, and along with him the false prophet who had performed the signs on his behalf ³⁰  – signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning with sulfur. ³¹  19:21 The ³²  others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged ³³  themselves with their flesh.

[9:24]  ¹ tn Heb “their brother.”

[9:24]  ² tn Heb “so that the violence done to the seventy sons of Jerub-Baal might come, and their blood might be placed on Abimelech, their brother, who murdered them, and upon the leaders of Shechem, who strengthened his hands to murder his brothers.”

[9:12]  ³ tn Heb “for the one who seeks shed blood remembered them.” The idiomatic expression “to seek shed blood” seems to carry the idea “to seek payment/restitution for one’s shed blood.” The plural form דָּמִים (damim, “shed blood”) occurs only here as the object of דָּרַשׁ (darash); the singular form דָּם (dam, “blood”) appears with the verb in Gen 9:5; 42:22; Ezek 33:6. “Them,” the pronominal object of the verb “remembered,” refers to the oppressed, mentioned specifically in the next line, so the referent has been specified in the translation for clarity.

[9:12]  ⁴ tn Heb “did not forget.”

[9:12]  ⁵ tn Heb “the cry for help of the oppressed.” In this context the “oppressed” are the psalmist and those he represents, whom the hostile nations have threatened.

[11:6]  ⁶ tn The verb form is a jussive, indicating that the statement is imprecatory (“May the Lord rain down”), not indicative (“The Lord rains down”; see also Job 20:23). The psalmist appeals to God to destroy the wicked, rather than simply stating his confidence that God will do so. In this way the psalmist seeks to activate divine judgment by appealing to God’s just character. For an example of the power of such a curse, see Judg 9:7-57.

[11:6]  ⁷ tc The MT reads “traps, fire, and brimstone,” but the image of God raining traps, or snares, down from the sky is bizarre and does not fit the fire and storm imagery of this verse. The noun פַּחִים (pakhim, “traps, snares”) should be emended to פַּחֲמֵי (pakhamey, “coals of [fire]”). The rare noun פֶּחָם (pekham, “coal”) occurs in Prov 26:21 and Isa 44:12; 54:16.

[11:6]  ⁸ sn The image of God “raining down” brimstone on the objects of his judgment also appears in Gen 19:24 and Ezek 38:22.

[11:6]  ⁹ tn Heb “[may] a wind of rage [be] the portion of their cup.” The precise meaning of the rare noun זִלְעָפוֹת (zil’afot) is uncertain. It may mean “raging heat” (BDB 273 s.v. זַלְעָפָה) or simply “rage” (HALOT 272 s.v. זַלְעָפָה). If one understands the former sense, then one might translate “hot wind” (cf. NEB, NRSV). The present translation assumes the latter nuance, “a wind of rage” (the genitive is attributive) referring to a “whirlwind” symbolic of destructive judgment. In this mixed metaphor, judgment is also compared to an allotted portion of a beverage poured into one’s drinking cup (see Hab 2:15-16).

[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.

[94:23]  ¹⁵ tn The prefixed verbal form with vav (ו) consecutive is used in a rhetorical sense, describing an anticipated development as if it were already reality.

[94:23]  ¹⁶ tn Or “in.”

[5:22]  ¹⁷ tn The suffix on the verb is the direct object suffix; “the wicked” is a second object by apposition: They capture him, the wicked. Since “the wicked” is not found in the LXX, it could be an old scribal error; or the Greek translator may have simply smoothed out the sentence. C. H. Toy suggests turning the sentence into a passive idea: “The wicked will be caught in his iniquities” (Proverbs [ICC], 117).

[5:22]  ¹⁸ tn The word is the subject of the clause, but the pronominal suffix has no clear referent. The suffix is proleptic, referring to the wicked.

[5:22]  ¹⁹ tn Heb “his own iniquities will capture the wicked.” The translation shifts the syntax for the sake of smoothness and readability.

[5:22]  ²⁰ sn The lack of discipline and control in the area of sexual gratification is destructive. The one who plays with this kind of sin will become ensnared by it and led to ruin.

[5:22]  ²¹ tn The Hebrew is structured chiastically: “his own iniquities will capture the wicked, by the cords of his own sin will he be held.”

[7:2]  ²² tn Grk “by [the measure] with which you measure it will be measured to you.”

[28:4]  ²³ tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”

[28:4]  ²⁴ tn Grk “his”; the referent (Paul) has been specified in the translation for clarity.

[28:4]  ²⁵ tn That is, the goddess Justice has not allowed him to live. BDAG 250 s.v. δίκη 2 states, “Justice personified as a deity Ac 28:4”; L&N 12.27, “a goddess who personifies justice in seeking out and punishing the guilty – ‘the goddess Justice.’ ἡ δίκη ζῆν οὐκ εἴασεν ‘the goddess Justice would not let him live’ Ac 28:4.” Although a number of modern English translations have rendered δίκη (dikh) “justice,” preferring to use an abstraction, in the original setting it is almost certainly a reference to a pagan deity. In the translation, the noun “justice” was capitalized and the reflexive pronoun “herself” was supplied to make the personification clear. This was considered preferable to supplying a word like ‘goddess’ in connection with δίκη.

[28:4]  ²⁶ sn The entire scene is played out initially as a kind of oracle from the gods resulting in the judgment of a guilty person (Justice herself has not allowed him to live). Paul’s survival of this incident without ill effects thus spoke volumes about his innocence.

[6:7]  ²⁷ tn Or “is not mocked,” “will not be ridiculed” (L&N 33.409). BDAG 660 s.v. μυκτηρίζω has “of God οὐ μ. he is not to be mocked, treated w. contempt, perh. outwitted Gal 6:7.”

[6:7]  ²⁸ tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.

[19:20]  ²⁹ tn Here καί (kai) has been translated as “now” to indicate the introduction of an unexpected development in the account: The opposing armies do not come together in battle; rather the leader of one side is captured.

[19:20]  ³⁰ tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”

[19:20]  ³¹ tn Traditionally, “brimstone.”

[19:21]  ³² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:21]  ³³ tn On the translation of ἐχορτάσθησαν (ecortasqhsan) BDAG 1087 s.v. χορτάζω 1.a states, “of animals, pass. in act. sense πάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶν αὐτῶν all the birds gorged themselves with their flesh Rv 19:21 (cp. TestJud. 21:8).”