Bilangan 25:11

25:11 “Phinehas son of Eleazar, the son of Aaron the priest, has turned my anger away from the Israelites, when he manifested such zeal ¹  for my sake among them, so that I did not consume the Israelites in my zeal. ² 

Bilangan 25:13

25:13 So it will be to him and his descendants after him a covenant of a permanent priesthood, because he has been zealous for his God, ³  and has made atonement ⁴  for the Israelites.’”

Keluaran 17:16

17:16 for he said, “For a hand was lifted up to the throne of the Lord ⁵  – that the Lord will have war with Amalek from generation to generation.” ⁶ 

Imamat 26:25

26:25 I will bring on you an avenging sword, a covenant vengeance. ⁷  Although ⁸  you will gather together into your cities, I will send pestilence among you and you will be given into enemy hands. ⁹ 

Yudas 1:2

1:2 May mercy, peace, and love be lavished on you! ¹⁰ 

Yudas 1:23

1:23 save ¹¹  others by snatching them out of the fire; have mercy ¹²  on others, coupled with a fear of God, ¹³  hating even the clothes stained ¹⁴  by the flesh. ¹⁵ 

Yudas 1:2

1:2 May mercy, peace, and love be lavished on you! ¹⁶ 

Kisah Para Rasul 9:7

9:7 (Now the men ¹⁷  who were traveling with him stood there speechless, ¹⁸  because they heard the voice but saw no one.) ¹⁹ 

Kisah Para Rasul 10:30

10:30 Cornelius ²⁰  replied, ²¹  “Four days ago at this very hour, at three o’clock in the afternoon, ²²  I was praying in my house, and suddenly ²³  a man in shining clothing stood before me

Yeremia 46:10

46:10 But that day belongs to the Lord God who rules over all. ²⁴ 

It is the day when he will pay back his enemies. ²⁵ 

His sword will devour them until its appetite is satisfied!

It will drink their blood until it is full! ²⁶ 

For the Lord God who rules over all ²⁷  will offer them up as a sacrifice

in the land of the north by the Euphrates River.

Yeremia 50:28

50:28 Listen! Fugitives and refugees are coming from the land of Babylon.

They are coming to Zion to declare there

how the Lord our God is getting revenge,

getting revenge for what they have done to his temple. ²⁸ 

[25:11]  ¹ tn Heb “he was zealous with my zeal.” The repetition of forms for “zeal” in the line stresses the passion of Phinehas. The word “zeal” means a passionate intensity to protect or preserve divine or social institutions.

[25:11]  ² tn The word for “zeal” now occurs a third time. While some English versions translate this word here as “jealousy” (KJV, ASV, NASB, NRSV), it carries the force of God’s passionate determination to defend his rights and what is right about the covenant and the community and parallels the “zeal” that Phinehas had just demonstrated.

[25:13]  ³ tn The motif is reiterated here. Phinehas was passionately determined to maintain the rights of his God by stopping the gross sinful perversions.

[25:13]  ⁴ sn The atonement that he made in this passage refers to the killing of the two obviously blatant sinners. By doing this he dispensed with any animal sacrifice, for the sinners themselves died. In Leviticus it was the life of the substitutionary animal that was taken in place of the sinners that made atonement. The point is that sin was punished by death, and so God was free to end the plague and pardon the people. God’s holiness and righteousness have always been every bit as important as God’s mercy and compassion, for without righteousness and holiness mercy and compassion mean nothing.

[17:16]  ⁵ tn The line here is very difficult. The Hebrew text has כִּי־יָד עַל־כֵּס יָהּ (ki yad ’al kes yah, “for a hand on the throne of Yah”). If the word is “throne” (and it is not usually spelled like this), then it would mean Moses’ hand was extended to the throne of God, showing either intercession or source of power. It could not be turned to mean that the hand of Yah was taking an oath to destroy the Amalekites. The LXX took the same letters, but apparently saw the last four (כסיה) as a verbal form; it reads “with a secret hand.” Most scholars have simply assumed that the text is wrong, and כֵּס should be emended to נֵס (nes) to fit the name, for this is the pattern of naming in the OT with popular etymologies – some motif of the name must be found in the sentiment. This would then read, “My hand on the banner of Yah.” It would be an expression signifying that the banner, the staff of God, should ever be ready at hand when the Israelites fight the Amalekites again.

[17:16]  ⁶ sn The message of this short narrative, then, concerns the power of God to protect his people. The account includes the difficulty, the victory, and the commemoration. The victory must be retained in memory by the commemoration. So the expositional idea could focus on that: The people of God must recognize (both for engaging in warfare and for praise afterward) that victory comes only with the power of God. In the NT the issue is even more urgent, because the warfare is spiritual – believers do not wrestle against flesh and blood. So only God’s power will bring victory.

[26:25]  ⁷ tn Heb “vengeance of covenant”; cf. NAB “the avenger of my covenant.”

[26:25]  ⁸ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) has a concessive force in this context.

[26:25]  ⁹ tn Heb “in hand of enemy,” but Tg. Ps.-J. and Tg. Neof. have “in the hands of your enemies” (J. E. Hartley, Leviticus [WBC], 454).

[1:2]  ¹⁰ tn Grk “may mercy and peace and love be multiplied to you.”

[1:23]  ¹¹ tn Grk “and save.”

[1:23]  ¹² tn Grk “and have mercy.”

[1:23]  ¹³ tn Grk “with fear.” But as this contrasts with ἀφόβως (afobw") in v. 12 (without reverence), the posture of the false teachers, it most likely refers to reverence for God.

[1:23]  sn Joining a fear of God to mercy is an important balance when involved in disciplinary action. On the one hand, being merciful without fear can turn to unwarranted sympathy for the individual, absolving him of personal responsibility; but fearing God without showing mercy can turn into personal judgment and condemnation.

[1:23]  ¹⁴ sn The imagery here suggests that the things close to the sinners are contaminated by them, presumably during the process of sinning.

[1:23]  ¹⁵ tn Grk “hating even the tunic spotted by the flesh.” The “flesh” in this instance could refer to the body or to the sin nature. It makes little difference in one sense: Jude is thinking primarily of sexual sins, which are borne of the sin nature and manifest themselves in inappropriate deeds done with the body. At the same time, he is not saying that the body is intrinsically bad, a view held by the opponents of Christianity. Hence, it is best to see “flesh” as referring to the sin nature here and the language as metaphorical.

[1:2]  ¹⁶ tn Grk “may mercy and peace and love be multiplied to you.”

[9:7]  ¹⁷ tn The Greek term here is ἀνήρ (anhr), which is used only rarely in a generic sense of both men and women. In the historical setting here, Paul’s traveling companions were almost certainly all males.

[9:7]  ¹⁸ tn That is, unable to speak because of fear or amazement. See BDAG 335 s.v. ἐνεός.

[9:7]  ¹⁹ sn This is a parenthetical note by the author. Acts 22:9 appears to indicate that they saw the light but did not hear a voice. They were “witnesses” that something happened.

[10:30]  ²⁰ tn Grk “And Cornelius.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:30]  ²¹ tn Grk “said.”

[10:30]  ²² tn Grk “at the ninth hour.” Again, this is the hour of afternoon prayer.

[10:30]  ²³ tn Grk “and behold.” The interjection ἰδού (idou) is difficult at times to translate into English. Here it has been translated as “suddenly” to convey the force of Cornelius’ account of the angel’s appearance.

[46:10]  ²⁴ tn Heb “the Lord Yahweh of armies.” See the study note at 2:19 for the translation and significance of this title for God.

[46:10]  ²⁵ sn Most commentators think that this is a reference to the Lord exacting vengeance on Pharaoh Necho for killing Josiah, carrying Jehoahaz off into captivity, and exacting heavy tribute on Judah in 609 b.c. (2 Kgs 23:29, 33-35).

[46:10]  ²⁶ tn Or more paraphrastically, “he will kill them/ until he has exacted full vengeance”; Heb “The sword will eat and be sated; it will drink its fill of their blood.”

[46:10]  sn This passage is, of course, highly figurative. The Lord does not have a literal “sword,” but he uses agents of destruction like the Assyrian armies (called his “rod” in Isa 10:5-6) and the Babylonian armies (called his war club in Jer 51:20) to wreak vengeance on his foes. Likewise, swords do not “eat” or “drink.” What is meant here is that God will use this battle against the Egyptians to kill off many Egyptians until his vengeance is fully satisfied.

[46:10]  ²⁷ tn Heb “the Lord Yahweh of armies.” See the study note at 2:19 for the translation and significance of this title for God.

[50:28]  ²⁸ tn Heb “Hark! Fugitives and refugees from the land of Babylon to declare in Zion the vengeance of the Lord our God, vengeance for his temple.” For the meaning “Hark!” for the noun קוֹל (qol) see BDB 877 s.v. קוֹל 1.f and compare the usage in Jer 10:22. The syntax is elliptical because there is no main verb. The present translation has supplied the verb “come” as many other English versions have done. The translation also expands the genitival expression “vengeance for his temple” to explain what all the commentaries agree is involved.

[50:28]  sn This verse appears to be a parenthetical exclamation of the prophet in the midst of his report of what the Lord said through him. He throws himself into the future and sees the fall of Babylon and hears the people reporting in Zion how God has destroyed Babylon to get revenge for the Babylonians destroying his temple. Jeremiah prophesied from 627 b.c. (see the study note on 1:2) until sometime after 586 b.c. after Jerusalem fell and he was taken to Egypt. The fall of Babylon occurred in 538 b.c. some fifty years later. However, Jeremiah had prophesied as early as the first year of Nebuchadnezzar’s reign (605 b.c.; Jer 25:1) that many nations and great kings would come and subject Babylon, the instrument of God’s wrath – his sword against the nations – to bondage (Jer 25:12-14).