Wahyu 16:10-11

16:10 Then ¹  the fifth angel ²  poured out his bowl on the throne of the beast so that ³  darkness covered his kingdom, ⁴  and people ⁵  began to bite ⁶  their tongues because ⁷  of their pain. 16:11 They blasphemed the God of heaven because of their sufferings ⁸  and because of their sores, ⁹  but nevertheless ¹⁰  they still refused to repent ¹¹  of their deeds.

Wahyu 16:21

16:21 And gigantic hailstones, weighing about a hundred pounds ¹²  each, fell from heaven ¹³  on people, ¹⁴  but they ¹⁵  blasphemed God because of the plague of hail, since it ¹⁶  was so horrendous. ¹⁷ 

Wahyu 16:2

16:2 So ¹⁸  the first angel ¹⁹  went and poured out his bowl on the earth. Then ²⁰  ugly and painful sores ²¹  appeared on the people ²²  who had the mark of the beast and who worshiped his image.

Kisah Para Rasul 6:1-2

The Appointment of the First Seven Deacons

6:1 Now in those ²³  days, when the disciples were growing in number, ²⁴  a complaint arose on the part of the Greek-speaking Jews ²⁵  against the native Hebraic Jews, ²⁶  because their widows ²⁷  were being overlooked ²⁸  in the daily distribution of food. ²⁹  6:2 So the twelve ³⁰  called ³¹  the whole group ³²  of the disciples together and said, “It is not right for us to neglect the word of God to wait on tables. ³³ 

Kisah Para Rasul 28:22

28:22 But we would like to hear from you what you think, for regarding this sect we know ³⁴  that people ³⁵  everywhere speak against ³⁶  it.”

Yesaya 1:5

1:5 ³⁷ Why do you insist on being battered?

Why do you continue to rebel? ³⁸ 

Your head has a massive wound, ³⁹ 

your whole body is weak. ⁴⁰ 

Yesaya 8:21

8:21 They will pass through the land ⁴¹  destitute and starving. Their hunger will make them angry, ⁴²  and they will curse their king and their God ⁴³  as they look upward.

Yeremia 5:3

5:3 Lord, I know you look for faithfulness. ⁴⁴ 

But even when you punish these people, they feel no remorse. ⁴⁵ 

Even when you nearly destroy them, they refuse to be corrected.

They have become as hardheaded as a rock. ⁴⁶ 

They refuse to change their ways. ⁴⁷ 

Yeremia 6:29-30

6:29 The fiery bellows of judgment burn fiercely.

But there is too much dross to be removed. ⁴⁸ 

The process of refining them has proved useless. ⁴⁹ 

The wicked have not been purged.

6:30 They are regarded as ‘rejected silver’ ⁵⁰ 

because the Lord rejects them.”

Yehezkiel 24:13

24:13 You mix uncleanness with obscene conduct. ⁵¹ 

I tried to cleanse you, ⁵²  but you are not clean.

You will not be cleansed from your uncleanness ⁵³ 

until I have exhausted my anger on you.

[16:10]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:10]  ² tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.

[16:10]  ³ tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.

[16:10]  ⁴ tn Grk “his kingdom became dark.”

[16:10]  ⁵ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:10]  ⁶ tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”

[16:10]  ⁷ tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.

[16:11]  ⁸ tn Grk “pains” (the same term in Greek [πόνος, ponos] as the last word in v. 11, here translated “sufferings” because it is plural). BDAG 852 s.v. 2 states, “ἐκ τοῦ π. in pain…Rv 16:10; pl. (Gen 41:51; Jos., C. Ap. 2, 146; Test. Jud. 18:4) ἐκ τῶν π. …because of their sufferings vs. 11.”

[16:11]  ⁹ tn Or “ulcerated sores” (see 16:2).

[16:11]  ¹⁰ tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.

[16:11]  ¹¹ tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.

[16:21]  ¹² tn Here BDAG 988 s.v. ταλαντιαῖος states, “weighing a talent…χάλαζα μεγάλη ὡς ταλαντιαία a severe hailstorm with hailstones weighing a talent (the talent=125 librae, or Roman pounds of c. 343 gr. or 12 ounces each) (weighing about a hundred pounds NRSV) Rv 16:21.” This means each hailstone would weigh just under 100 pounds or 40 kilograms.

[16:21]  ¹³ tn Or “the sky.” Due to the apocalyptic nature of this book, it is probably best to leave the translation as “from heaven,” since God is ultimately the source of the judgment.

[16:21]  ¹⁴ tn Grk “on men,” but ἄνθρωπος (anqrwpo") is used here in a generic sense to refer to people in general (the hailstones did not single out adult males, but would have also fallen on women and children).

[16:21]  ¹⁵ tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.

[16:21]  ¹⁶ tn Grk “the plague of it.”

[16:21]  ¹⁷ tn Grk “since the plague of it was exceedingly great.”

[16:2]  ¹⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the directions given by the voice from the temple.

[16:2]  ¹⁹ tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.

[16:2]  ²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:2]  ²¹ tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.

[16:2]  ²² tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[6:1]  ²³ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ²⁴ tn Grk “were multiplying.”

[6:1]  ²⁵ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[6:1]  sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.

[6:1]  ²⁶ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ²⁷ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ²⁸ tn Or “neglected.”

[6:1]  ²⁹ tn Grk “in the daily serving.”

[6:1]  sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.

[6:2]  ³⁰ sn The twelve refers to the twelve apostles.

[6:2]  ³¹ tn Grk “calling the whole group…together, said.” The participle προσκαλεσάμενοι (proskalesamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[6:2]  ³² tn Or “the multitude.”

[6:2]  ³³ tn Grk “to serve tables.”

[28:22]  ³⁴ tn Grk “regarding this sect it is known to us.” The passive construction “it is known to us” has been converted to an active one to simplify the translation.

[28:22]  ³⁵ tn Grk “that everywhere it is spoken against.” To simplify the translation the passive construction “it is spoken against” has been converted to an active one with the subject “people” supplied.

[28:22]  ³⁶ tn On the term translated “speak against,” see BDAG 89 s.v. ἀντιλέγω 1.

[1:5]  ³⁷ sn In vv. 5-9 Isaiah addresses the battered nation (5-8) and speaks as their representative (9).

[1:5]  ³⁸ tn Heb “Why are you still beaten? [Why] do you continue rebellion?” The rhetorical questions express the prophet’s disbelief over Israel’s apparent masochism and obsession with sin. The interrogative construction in the first line does double duty in the parallelism. H. Wildberger (Isaiah, 1:18) offers another alternative by translating the two statements with one question: “Why do you still wish to be struck that you persist in revolt?”

[1:5]  ³⁹ tn Heb “all the head is ill”; NRSV “the whole head is sick”; CEV “Your head is badly bruised.”

[1:5]  ⁴⁰ tn Heb “and all the heart is faint.” The “heart” here stands for bodily strength and energy, as suggested by the context and usage elsewhere (see Jer 8:18; Lam 1:22).

[8:21]  ⁴¹ tn Heb “he will pass through it.” The subject of the collective singular verb is the nation. (See the preceding note.) The immediately preceding context supplies no antecedent for “it” (a third feminine singular suffix in the Hebrew text); the suffix may refer to the land, which would be a reasonable referent with a verb of motion. Note also that אֶרֶץ (’erets, “land”) does appear at the beginning of the next verse.

[8:21]  ⁴² tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[8:21]  ⁴³ tn Or “gods” (NAB, NRSV, CEV).

[5:3]  ⁴⁴ tn Heb “O Lord, are your eyes not to faithfulness?” The question is rhetorical and expects a positive answer.

[5:3]  ⁴⁵ tn Commentaries and lexicons debate the meaning of the verb here. The MT is pointed as though from a verb meaning “to writhe in anguish or contrition” (חוּל [khul]; see, e.g., BDB 297 s.v. חוּל 2.c), but some commentaries and lexicons repoint the text as though from a verb meaning “to be sick,” thus “to feel pain” (חָלָה [khalah]; see, e.g., HALOT 304 s.v. חָלָה 3). The former appears more appropriate to the context.

[5:3]  ⁴⁶ tn Heb “They made their faces as hard as a rock.”

[5:3]  ⁴⁷ tn Or “to repent”; Heb “to turn back.”

[6:29]  ⁴⁸ tn Heb “The bellows blow fiercely; the lead is consumed by the fire.” The translation tries to clarify a metaphor involving ancient metallurgy. In the ancient refining process lead was added as a flux to remove impurities from silver ore in the process of oxidizing the lead. Jeremiah says that the lead has been used up and the impurities have not been removed. The translation is based on the recognition of an otherwise unused verb root meaning “blow” (נָחַר [nakhar]; cf. BDB 1123 s.v. I חָרַר and HALOT 651 s.v. נָחַר) and the Masoretes’ suggestion that the consonants מאשׁתם be read מֵאֵשׁ תַּם (me’esh tam) rather than as מֵאֶשָּׁתָם (me’eshatam, “from their fire”) from an otherwise unattested noun אֶשָּׁה (’eshah).

[6:29]  ⁴⁹ tn Heb “The refiner refines them in vain.”

[6:30]  ⁵⁰ tn This translation is intended to reflect the wordplay in the Hebrew text where the same root word is repeated in the two lines.

[24:13]  ⁵¹ tn Heb “in your uncleanness (is) obscene conduct.”

[24:13]  ⁵² tn Heb “because I cleansed you.” In this context (see especially the very next statement), the statement must refer to divine intention and purpose. Despite God’s efforts to cleanse his people, they resisted him and remained morally impure.

[24:13]  ⁵³ tn The Hebrew text adds the word “again.”