Mazmur 9:16

9:16 The Lord revealed himself;

he accomplished justice;

the wicked were ensnared by their own actions. ¹  (Higgaion. ²  Selah)

Mazmur 59:13

59:13 Angrily wipe them out! Wipe them out so they vanish!

Let them know that God rules

in Jacob and to the ends of the earth! (Selah)

Mazmur 59:1

Psalm 59 ³ 

For the music director; according to the al-tashcheth style; ⁴  a prayer ⁵  of David, written when Saul sent men to surround his house and murder him. ⁶ 

59:1 Deliver me from my enemies, my God!

Protect me ⁷  from those who attack me! ⁸ 

Kisah Para Rasul 18:1-2

Paul at Corinth

18:1 After this ⁹  Paul ¹⁰  departed from ¹¹  Athens ¹²  and went to Corinth. ¹³  18:2 There he ¹⁴  found ¹⁵  a Jew named Aquila, ¹⁶  a native of Pontus, ¹⁷  who had recently come from Italy with his wife Priscilla, because Claudius ¹⁸  had ordered all the Jews to depart from ¹⁹  Rome. ²⁰  Paul approached ²¹  them,

Kisah Para Rasul 19:19

19:19 Large numbers ²²  of those who had practiced magic ²³  collected their books ²⁴  and burned them up in the presence of everyone. ²⁵  When ²⁶  the value of the books was added up, it was found to total fifty thousand silver coins. ²⁷ 

Yesaya 5:16

5:16 The Lord who commands armies will be exalted ²⁸  when he punishes, ²⁹ 

the sovereign God’s authority will be recognized when he judges. ³⁰ 

Yeremia 16:21

16:21 The Lord said, ³¹ 

“So I will now let this wicked people know –

I will let them know my mighty power in judgment.

Then they will know that my name is the Lord.” ³² 

Yehezkiel 30:19

30:19 I will execute judgments on Egypt.

Then they will know that I am the Lord.’”

Yehezkiel 38:23

38:23 I will exalt and magnify myself; I will reveal myself before many nations. Then they will know that I am the Lord.’

[9:16]  ¹ tn Heb “by the work of his hands [the] wicked [one] was ensnared. The singular form רָשָׁע (rasha’, “wicked”) is collective or representative here (see vv. 15, 17). The form נוֹקֵשׁ (noqesh) appears to be an otherwise unattested Qal form (active participle) from נָקַשׁ (naqash), but the form should be emended to נוֹקַשׁ (noqash), a Niphal perfect from יָקַשׁ (yaqash).

[9:16]  ² tn This is probably a technical musical term.

[59:1]  ³ sn Psalm 59. The psalmist calls down judgment on his foreign enemies, whom he compares to ravenous wild dogs.

[59:1]  ⁴ tn Heb “do not destroy.” Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the superscription to Pss 57-58, 75.

[59:1]  ⁵ tn The precise meaning of the Hebrew word מִכְתָּם (miktam), which also appears in the heading to Pss 16, 56-58, 60 is uncertain. HALOT 582-83 s.v. defines it as “inscription.”

[59:1]  ⁶ tn Heb “when Saul sent and they watched his house in order to kill him.”

[59:1]  sn According to the superscription, David wrote this psalm on the occasion when Saul sent assassins to surround David’s house and kill him in the morning (see 1 Sam 19:11). However, the psalm itself mentions foreign enemies (vv. 5, 8). Perhaps these references reflect a later adaptation of an original Davidic psalm.

[59:1]  ⁷ tn Or “make me secure”; Heb “set me on high.”

[59:1]  ⁸ tn Heb “from those who raise themselves up [against] me.”

[18:1]  ⁹ tn Grk “After these things.”

[18:1]  ¹⁰ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:1]  ¹¹ tn Or “Paul left.”

[18:1]  ¹² map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:1]  ¹³ sn Corinth was the capital city of the senatorial province of Achaia and the seat of the Roman proconsul. It was located 55 mi (88 km) west of Athens. Corinth was a major rival to Athens and was the largest city in Greece at the time.

[18:1]  map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:2]  ¹⁴ tn Grk “And he.” 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. The word “there” is not in the Greek text but is implied.

[18:2]  ¹⁵ tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:2]  ¹⁶ sn On Aquila and his wife Priscilla see also Acts 18:18, 26; Rom 16:3-4; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. This author uses the full name Priscilla, while Paul uses the diminutive form Prisca.

[18:2]  ¹⁷ sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.

[18:2]  ¹⁸ sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54. The edict expelling the Jews from Rome was issued in a.d. 49 (Suetonius, Claudius 25.4).

[18:2]  ¹⁹ tn Or “to leave.”

[18:2]  ²⁰ map For location see JP4 A1.

[18:2]  ²¹ tn Or “went to.”

[19:19]  ²² tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.

[19:19]  ²³ tn On this term see BDAG 800 s.v. περίεργος 2.

[19:19]  ²⁴ tn Or “scrolls.”

[19:19]  ²⁵ tn Or “burned them up publicly.” L&N 14.66 has “‘they brought their books together and burned them up in the presence of everyone’ Ac 19:19.”

[19:19]  ²⁶ tn Grk “and when.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:19]  ²⁷ tn Or “fifty thousand silver drachmas” (about $10,000 US dollars). BDAG 128 s.v. ἀργύριον 2.c states, “ἀργυρίου μυριάδας πέντε 50,000 (Attic silver) drachmas Ac 19:19.” Another way to express the value would be in sheep: One drachma could buy one sheep. So this many drachmas could purchase a huge flock of sheep. A drachma also equals a denarius, or a day’s wage for the average worker. So this amount would be equal to 50,000 work days or in excess of 8,300 weeks of labor (the weeks are calculated at six working days because of the Jewish cultural context). The impact of Christianity on the Ephesian economy was considerable (note in regard to this the concerns expressed in 19:26-27).

[5:16]  ²⁸ tn Or “elevated”; TEV “the Lord Almighty shows his greatness.”

[5:16]  ²⁹ tn Heb “by judgment/justice.” When God justly punishes the evildoers denounced in the preceding verses, he will be recognized as a mighty warrior.

[5:16]  ³⁰ tn Heb “The holy God will be set apart by fairness.” In this context God’s holiness is his sovereign royal authority, which implies a commitment to justice (see the note on the phrase “the sovereign king of Israel” in 1:4). When God judges evildoers as they deserve, his sovereignty will be acknowledged.

[5:16]  sn The appearance of מִשְׁפָט (mishpat, “justice”) and צְדָקָה (tsÿdaqah, “fairness”) here is rhetorically significant, when one recalls v. 7. There God denounces his people for failing to produce a society where “justice” and “fairness” are valued and maintained. God will judge his people for their failure, taking “justice” and “fairness” into his own hands.

[16:21]  ³¹ tn The words “The Lord said” are not in the text. However, it is obvious that he is the speaker. These words are supplied in the translation for clarity.

[16:21]  ³² tn Or “So I will make known to those nations, I will make known to them at this time my power and my might. Then they will know that my name is the Lord.”

[16:21]  tn There is a decided ambiguity in this text about the identity of the pronoun “them.” Is it his wicked people he has been predicting judgment upon or the nations that have come to recognize the folly of idolatry? The nearer antecedent would argue for that. However, usage of “hand” (translated here “power”) in 6:12; 15:6 and later 21:5 and especially the threatening motif of “at this time” (or “now”) in 10:18 suggest that the “So” goes back logically to vv. 16-18, following a grounds of judgment with the threatened consequence as it has in at least 16 out of 18 occurrences thus far. Moreover it makes decidedly more sense that the Jews will know that his name is the Lord as the result of the present (“at this time”) display of his power in judgment than that the idolaters will at some later (cf. Isa 2:2-4 for possible parallel) time. There has been a decided emphasis that the people of Israel do not “know” him (cf. 2:8; 4:22; 9:3, 6). Now they will, but in a way they did not wish to. There is probably an allusion (and an ironic reversal) here to Exod 3:13-15; 34:5-7. They have presumed upon his graciousness and forgotten that his name not only involves being with them to help but being against them to punish sin. Even if the alternate translation is followed the reference is still to God’s mighty power made known in judging the wicked Judeans. The words “power” and “might” are an example of hendiadys in which two nouns joined by “and” in which one modifies the other.