Mazmur 5:10

5:10 Condemn them, ¹  O God!

May their own schemes be their downfall! ² 

Drive them away ³  because of their many acts of insurrection, ⁴ 

for they have rebelled against you.

Mazmur 21:8-10

21:8 You ⁵  prevail over ⁶  all your enemies;

your power is too great for those who hate you. ⁷ 

21:9 You burn them up like a fiery furnace ⁸  when you appear; ⁹ 

the Lord angrily devours them; ¹⁰ 

the fire consumes them.

21:10 You destroy their offspring ¹¹  from the earth,

their descendants ¹²  from among the human race. ¹³ 

Mazmur 137:8-9

137:8 O daughter Babylon, soon to be devastated! ¹⁴ 

How blessed will be the one who repays you

for what you dished out to us! ¹⁵ 

137:9 How blessed will be the one who grabs your babies

and smashes them on a rock! ¹⁶ 

Yesaya 60:12

60:12 Indeed, ¹⁷  nations or kingdoms that do not serve you will perish;

such nations will be totally destroyed. ¹⁸ 

Obaja 1:10

Edom’s Treachery Against Judah

1:10 “Because ¹⁹  you violently slaughtered ²⁰  your relatives, ²¹  the people of Jacob, ²² 

shame will cover you, and you will be destroyed ²³  forever.

Zakharia 12:2-4

12:2 “I am about to make Jerusalem ²⁴  a cup that brings dizziness ²⁵  to all the surrounding nations; indeed, Judah will also be included when Jerusalem is besieged. 12:3 Moreover, on that day I will make Jerusalem a heavy burden ²⁶  for all the nations, and all who try to carry it will be seriously injured; ²⁷  yet all the peoples of the earth will be assembled against it. 12:4 In that day,” says the Lord, “I will strike every horse with confusion and its rider with madness. I will pay close attention to the house of Judah, but will strike all the horses ²⁸  of the nations ²⁹  with blindness.

Kisah Para Rasul 5:38-39

5:38 So in this case I say to you, stay away from these men and leave them alone, because if this plan or this undertaking originates with people, ³⁰  it will come to nothing, ³¹  5:39 but if ³²  it is from God, you will not be able to stop them, or you may even be found ³³  fighting against God.” He convinced them, ³⁴ 

Kisah Para Rasul 9:5

9:5 So he said, “Who are you, Lord?” He replied, “I am Jesus whom you are persecuting!

Wahyu 19:14-21

19:14 The ³⁵  armies that are in heaven, dressed in white, clean, fine linen, ³⁶  were following him on white horses. 19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. ³⁷  He ³⁸  will rule ³⁹  them with an iron rod, ⁴⁰  and he stomps the winepress ⁴¹  of the furious ⁴²  wrath of God, the All-Powerful. ⁴³  19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”

19:17 Then ⁴⁴  I saw one angel standing in ⁴⁵  the sun, and he shouted in a loud voice to all the birds flying high in the sky: ⁴⁶ 

“Come, gather around for the great banquet ⁴⁷  of God,

19:18 to eat ⁴⁸  your fill ⁴⁹  of the flesh of kings,

the flesh of generals, ⁵⁰ 

the flesh of powerful people,

the flesh of horses and those who ride them,

and the flesh of all people, both free and slave, ⁵¹ 

and small and great!”

19:19 Then ⁵²  I saw the beast and the kings of the earth and their armies assembled to do battle with the one who rode the horse and with his army. 19:20 Now ⁵³  the beast was seized, and along with him the false prophet who had performed the signs on his behalf ⁵⁴  – 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. ⁵⁵  19:21 The ⁵⁶  others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged ⁵⁷  themselves with their flesh.

[5:10]  ¹ tn Heb “declare/regard them as guilty.” Declaring the psalmist’s adversaries guilty is here metonymic for judging them or paying them back for their wrongdoing.

[5:10]  ² tn Heb “may they fall from their plans.” The prefixed verbal form is a jussive, expressing an imprecation. The psalmist calls judgment down on the evildoers. Their plans will be their downfall in that God will judge them for their evil schemes.

[5:10]  ³ tn Or “banish them.”

[5:10]  ⁴ tn The Hebrew noun used here, פֶּשַׁע (pesha’), refers to rebellious actions. The psalmist pictures his enemies as rebels against God (see the next line).

[21:8]  ⁵ tn The king is now addressed. One could argue that the Lord is still being addressed, but v. 9 militates against this proposal, for there the Lord is mentioned in the third person and appears to be distinct from the addressee (unless, of course, one takes “Lord” in v. 9 as vocative; see the note on “them” in v. 9b). Verse 7 begins this transition to a new addressee by referring to both the king and the Lord in the third person (in vv. 1-6 the Lord is addressed and only the king referred to in the third person).

[21:8]  ⁶ tn Heb “your hand finds.” The idiom pictures the king grabbing hold of his enemies and defeating them (see 1 Sam 23:17). The imperfect verbal forms in vv. 8-12 may be translated with the future tense, as long as the future is understood as generalizing.

[21:8]  ⁷ tn Heb “your right hand finds those who hate you.”

[21:9]  ⁸ tn Heb “you make them like a furnace of fire.” Although many modern translations retain the literal Hebrew, the statement is elliptical. The point is not that he makes them like a furnace, but like an object burned in a furnace (cf. NEB, “at your coming you shall plunge them into a fiery furnace”).

[21:9]  ⁹ tn Heb “at the time of your face.” The “face” of the king here refers to his angry presence. See Lam 4:16.

[21:9]  ¹⁰ tn Heb “the Lord, in his anger he swallows them, and fire devours them.” Some take “the Lord” as a vocative, in which case he is addressed in vv. 8-9a. But this makes the use of the third person in v. 9b rather awkward, though the king could be the subject (see vv. 1-7).

[21:10]  ¹¹ tn Heb “fruit.” The next line makes it clear that offspring is in view.

[21:10]  ¹² tn Heb “seed.”

[21:10]  ¹³ tn Heb “sons of man.”

[137:8]  ¹⁴ tn Heb “O devastated daughter of Babylon.” The psalmist dramatically anticipates Babylon’s demise.

[137:8]  ¹⁵ tn Heb “O the happiness of the one who repays you your wage which you paid to us.”

[137:9]  ¹⁶ sn For other references to the wholesale slaughter of babies in the context of ancient Near Eastern warfare, see 2 Kgs 8:12; Isa 13:16; Hos 13:16; Nah 3:10.

[60:12]  ¹⁷ tn Or “For” (KJV, NAB, NASB, NIV, NRSV, NLT); TEV “But.”

[60:12]  ¹⁸ tn The infinitive absolute appears before the finite verb for emphasis.

[1:10]  ¹⁹ tn Heb “from.” The preposition is used here with a causal sense.

[1:10]  ²⁰ tn Heb “because of the slaughter and because of the violence.” These two expressions form a hendiadys meaning “because of the violent slaughter.” Traditional understanding connects the first phrase “because of the slaughter” with the end of v. 9 (cf. KJV, NASB, NIV, NLT). It is preferable, however, to regard it as parallel to the reference to violence at the beginning of v. 11. Both the parallel linguistic structure of the two phrases and the metrical structure of the verse favor connecting this phrase with the beginning of v. 10 (cf. NRSV, TEV).

[1:10]  ²¹ tn Heb “the violence of your brother.” The genitive construction is to be understood as an objective genitive. The meaning is not that Jacob has perpetrated violence (= subjective genitive), but that violence has been committed against him (= objective genitive).

[1:10]  ²² tn Heb “your brother Jacob” (so NAB, NASB, NIV, NRSV); NCV “your relatives, the Israelites.”

[1:10]  ²³ tn Heb “be cut off” (so KJV, NASB, NRSV).

[12:2]  ²⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[12:2]  ²⁵ sn The image of a cup that brings dizziness is that of drunkenness. The Lord will force the nations to drink of his judgment and in doing so they will become so intoxicated by his wrath that they will stumble and become irrational.

[12:3]  ²⁶ tn Heb “heavy stone” (so NRSV, TEV, NLT); KJV “burdensome stone”; NIV “an immovable rock.”

[12:3]  ²⁷ sn In Israel’s and Judah’s past they had been uprooted by various conquerors such as the Assyrians and the Babylonians. In the eschaton, however, they will be so “heavy” with God’s glory and so rooted in his promises that no nation will be able to move them.

[12:4]  ²⁸ tn Heb “every horse.”

[12:4]  ²⁹ tn Or “peoples” (so NAB, NRSV).

[5:38]  ³⁰ tn Here ἀνθρώπων (anqrwpwn) has been translated as a generic noun (“people”).

[5:38]  ³¹ tn Or “it will be put to an end.”

[5:39]  ³² tn This is expressed in a first class condition, in contrast to the condition in v. 38b, which is third class. As such, v. 39 is rhetorically presented as the more likely option.

[5:39]  ³³ tn According to L&N 39.32, the verb εὑρεθῆτε (Jeureqhte, an aorist passive subjunctive) may also be translated “find yourselves” – “lest you find yourselves fighting against God.” The Jewish leader Gamaliel is shown contemplating the other possible alternative about what is occurring.

[5:39]  ³⁴ tn Grk “They were convinced by him.” This passive construction was converted to an active one (“He convinced them”) in keeping with contemporary English style. The phrase “He convinced them” is traditionally placed in Acts 5:40 by most English translations; the standard Greek critical text (represented by NA²⁷ and UBS⁴) places it at the end of v. 39.

[19:14]  ³⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:14]  ³⁶ tn On the term translated “fine linen,” BDAG 185 s.v. βύσσινος states, “made of fine linen, subst. τὸ β. fine linen, linen garment…Rv 18:12, 16; 19:8, 14.”

[19:15]  ³⁷ tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[19:15]  ³⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:15]  ³⁹ tn Grk “will shepherd.”

[19:15]  ⁴⁰ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[19:15]  sn A quotation from Ps 2:9 (see also Rev 2:27, 12:5).

[19:15]  ⁴¹ sn He stomps the winepress. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process), and Rev 14:20.

[19:15]  ⁴² tn The genitive θυμοῦ (qumou) has been translated as an attributed genitive. Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (qumos) and ὀργή (orgh) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature (Exod 32:12; Jer 32:37; Lam 2:3; CD 10:9).

[19:15]  ⁴³ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[19:17]  ⁴⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:17]  ⁴⁵ tn The precise significance of ἐν (en) here is difficult to determine.

[19:17]  ⁴⁶ tn On μεσουρανήματι (mesouranhmati) here see L&N 1.10: “high in the sky, midpoint in the sky, directly overhead, straight above in the sky.” The birds mentioned here are carrion birds like vultures, circling high overhead, and now being summoned to feast on the corpses.

[19:17]  ⁴⁷ tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.

[19:18]  ⁴⁸ tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.

[19:18]  ⁴⁹ tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.

[19:18]  ⁵⁰ tn Grk “chiliarchs”; normally a chiliarch was a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).

[19:18]  ⁵¹ tn See the note on the word “servants” in 1:1.

[19:19]  ⁵² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:20]  ⁵³ 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]  ⁵⁴ 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]  ⁵⁵ tn Traditionally, “brimstone.”

[19:21]  ⁵⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:21]  ⁵⁷ 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).”