1 Tawarikh 21:15-16
Konteks21:15 God sent an angel 1 to ravage 2 Jerusalem. As he was doing so, 3 the Lord watched 4 and relented from 5 his judgment. 6 He told the angel who was destroying, “That’s enough! 7 Stop now!” 8
Now the Lord’s angel was standing near the threshing floor of Ornan 9 the Jebusite. 21:16 David looked up and saw the Lord’s messenger standing between the earth and sky with his sword drawn and in his hand, stretched out over Jerusalem. David and the leaders, covered with sackcloth, threw themselves down with their faces to the ground. 10
Mazmur 11:5-6
Konteks11:5 The Lord approves of 11 the godly, 12
but he 13 hates 14 the wicked and those who love to do violence. 15
11:6 May the Lord rain down 16 burning coals 17 and brimstone 18 on the wicked!
A whirlwind is what they deserve! 19
Yesaya 3:11
Konteks3:11 Too bad for the wicked sinners!
For they will get exactly what they deserve. 20
Yesaya 36:10
Konteks36:10 Furthermore it was by the command of the Lord that I marched up against this land to destroy it. The Lord told me, ‘March up against this land and destroy it!’”’” 21
Yesaya 37:36
Konteks37:36 The Lord’s messenger 22 went out and killed 185,000 troops 23 in the Assyrian camp. When they 24 got up early the next morning, there were all the corpses! 25
Yehezkiel 9:5-6
Konteks9:5 While I listened, he said to the others, 26 “Go through the city after him and strike people down; do no let your eye pity nor spare 27 anyone! 9:6 Old men, young men, young women, little children, and women – wipe them out! But do not touch anyone who has the mark. Begin at my sanctuary!” So they began with the elders who were at the front of the temple.
Matius 13:41-42
Konteks13:41 The Son of Man will send his angels, and they will gather from his kingdom everything that causes sin as well as all lawbreakers. 28 13:42 They will throw them into the fiery furnace, 29 where there will be weeping and gnashing of teeth.
Matius 13:49-50
Konteks13:49 It will be this way at the end of the age. Angels will come and separate the evil from the righteous 13:50 and throw them into the fiery furnace, 30 where there will be weeping and gnashing of teeth.
Kisah Para Rasul 12:23
Konteks12:23 Immediately an angel of the Lord 31 struck 32 Herod 33 down because he did not give the glory to God, and he was eaten by worms and died. 34
Roma 3:8-9
Konteks3:8 And why not say, “Let us do evil so that good may come of it”? – as some who slander us allege that we say. 35 (Their 36 condemnation is deserved!)
3:9 What then? Are we better off? Certainly not, for we have already charged that Jews and Greeks alike are all under sin,
Yudas 1:7
Konteks1:7 So also 37 Sodom and Gomorrah and the neighboring towns, 38 since they indulged in sexual immorality and pursued unnatural desire 39 in a way similar to 40 these angels, 41 are now displayed as an example by suffering the punishment of eternal fire.
Wahyu 16:1-12
Konteks16:1 Then 42 I heard a loud voice from the temple declaring to the seven angels: “Go and pour out on the earth the seven bowls containing God’s wrath.” 43 16:2 So 44 the first angel 45 went and poured out his bowl on the earth. Then 46 ugly and painful sores 47 appeared on the people 48 who had the mark of the beast and who worshiped his image.
16:3 Next, 49 the second angel 50 poured out his bowl on the sea and it turned into blood, like that of a corpse, and every living creature that was in the sea died.
16:4 Then 51 the third angel 52 poured out his bowl on the rivers and the springs of water, and they turned into blood. 16:5 Now 53 I heard the angel of the waters saying:
“You are just 54 – the one who is and who was,
the Holy One – because you have passed these judgments, 55
16:6 because they poured out the blood of your saints and prophets,
so 56 you have given them blood to drink. They got what they deserved!” 57
16:7 Then 58 I heard the altar reply, 59 “Yes, Lord God, the All-Powerful, 60 your judgments are true and just!”
16:8 Then 61 the fourth angel 62 poured out his bowl on the sun, and it was permitted to scorch people 63 with fire. 16:9 Thus 64 people 65 were scorched by the terrible heat, 66 yet 67 they blasphemed the name of God, who has ruling authority 68 over these plagues, and they would not repent and give him glory.
16:10 Then 69 the fifth angel 70 poured out his bowl on the throne of the beast so that 71 darkness covered his kingdom, 72 and people 73 began to bite 74 their tongues because 75 of their pain. 16:11 They blasphemed the God of heaven because of their sufferings 76 and because of their sores, 77 but nevertheless 78 they still refused to repent 79 of their deeds.
16:12 Then 80 the sixth angel 81 poured out his bowl on the great river Euphrates and dried up its water 82 to prepare the way 83 for the kings from the east. 84
[21:15] 1 tn The parallel text of 2 Sam 24:15 reports that God sent a plague, while 24:16-17 attributes this to the instrumentality of an angel.
[21:15] 3 tn Heb “while he was destroying.”
[21:15] 5 tn Or “was grieved because of.”
[21:15] 6 tn Heb “concerning the calamity.”
[21:15] 7 tn For this nuance of the Hebrew word רַב (rav), see BDB 913 s.v. 1.f.
[21:15] 8 tn Heb “Now, drop your hand.”
[21:15] 9 tn In the parallel text in 2 Sam 24:16 this individual is called אֲרַוְנָא (’aravna’, “Aravna”), traditionally “Araunah.” The form of the name found here also occurs in vv. 18-28.
[21:16] 10 tn Heb “and David and the elders, covered with sackcloth, fell on their faces.”
[11:5] 11 tn Heb “examines,” the same verb used in v. 4b. But here it is used in a metonymic sense of “examine and approve” (see Jer 20:12).
[11:5] 12 tn The singular form is used here in a collective or representative sense. Note the plural form “pure (of heart)” in v. 2.
[11:5] 13 tn Heb “his [very] being.” A נֶפֶשׁ (nefesh, “being, soul”) is also attributed to the Lord in Isa 1:14, where a suffixed form of the noun appears as the subject of the verb “hate.” Both there and here the term is used of the seat of one’s emotions and passions.
[11:5] 14 sn He hates the wicked. The Lord “hates” the wicked in the sense that he despises their wicked character and deeds, and actively opposes and judges them for their wickedness. See Ps 5:5.
[11:5] 15 tn Heb “the wicked [one] and the lover of violence.” The singular form is used here in a collective or representative sense. Note the plural form רְשָׁעִים (rÿsha’im, “wicked [ones]”) in vv. 2 and 6.
[11:6] 16 tn The verb form is a jussive, indicating that the statement is imprecatory (“May the
[11:6] 17 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] 18 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] 19 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).
[3:11] 20 tn Heb “for the work of his hands will be done to him.”
[36:10] 21 sn In v. 10 the chief adviser develops further the argument begun in v. 7. He claims that Hezekiah has offended the Lord and that the Lord has commissioned Assyria as his instrument of discipline and judgment.
[37:36] 22 tn Traditionally, “the angel of the Lord” (so NASB, NIV, NRSV, NLT).
[37:36] 23 tn The word “troops” is supplied in the translation for smoothness and clarity.
[37:36] 24 tn This refers to the Israelites and/or the rest of the Assyrian army.
[37:36] 25 tn Heb “look, all of them were dead bodies”; NLT “they found corpses everywhere.”
[9:5] 26 tn Heb “to these he said in my ears.”
[9:5] 27 tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment.
[13:41] 28 tn Grk “the ones who practice lawlessness.”
[13:42] 29 sn A quotation from Dan 3:6.
[13:50] 30 sn An allusion to Dan 3:6.
[12:23] 31 tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.
[12:23] 32 sn On being struck…down by an angel, see Acts 23:3; 1 Sam 25:28; 2 Sam 12:15; 2 Kgs 19:35; 2 Chr 13:20; 2 Macc 9:5.
[12:23] 33 tn Grk “him”; the referent (Herod) has been specified in the translation for clarity.
[12:23] 34 sn He was eaten by worms and died. Josephus, Ant. 19.8.2 (19.343-352), states that Herod Agrippa I died at Caesarea in
[3:8] 35 tn Grk “(as we are slandered and some affirm that we say…).”
[3:8] 36 tn Grk “whose.” Because of the length and complexity of the Greek sentence, this relative clause was rendered as a new sentence in the translation.
[1:7] 38 tn Grk “the towns [or cities] surrounding them.”
[1:7] 39 tn Grk “strange flesh.” This phrase has been variously interpreted. It could refer to flesh of another species (such as angels lusting after human flesh). This would aptly describe the sin of the angels, but not easily explain the sin of Sodom and Gomorrah. It could refer to the homosexual practices of the Sodomites, but a difficulty arises from the use of ἕτερος ({etero"; “strange,” “other”). When this is to be distinguished from ἄλλος (allos, “another”) it suggests “another of a different kind.” If so, would that properly describe homosexual behavior? In response, the language could easily be compact: “pursued flesh other than what was normally pursued.” However, would this find an analogy in the lust of angels (such would imply that angels normally had sexual relations of some sort, but cf. Matt 22:30)? Another alternative is that the focus of the parallel is on the activity of the surrounding cities and the activity of the angels. This is especially plausible since the participles ἐκπορνεύσασαι (ekporneusasai, “having indulged in sexual immorality”) and ἀπελθοῦσαι (apelqousai, “having pursued”) have concord with “cities” (πόλεις, poleis), a feminine plural noun, rather than with Sodom and Gomorrah (both masculine nouns). If so, then their sin would not necessarily have to be homosexuality. However, most likely the feminine participles are used because of constructio ad sensum (construction according to sense). That is, since both Sodom and Gomorrah are cities, the feminine is used to imply that all the cities are involved. The connection with angels thus seems to be somewhat loose: Both angels and Sodom and Gomorrah indulged in heinous sexual immorality. Thus, whether the false teachers indulge in homosexual activity is not the point; mere sexual immorality is enough to condemn them.
[1:7] 40 tn Or “in the same way as.”
[1:7] 41 tn “Angels” is not in the Greek text; but the masculine demonstrative pronoun most likely refers back to the angels of v. 6.
[16:1] 42 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[16:1] 43 tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.
[16:2] 44 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] 45 tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.
[16:2] 46 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:2] 47 tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.
[16:2] 48 tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:3] 49 tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.
[16:3] 50 tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.
[16:4] 51 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:4] 52 tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.
[16:5] 53 tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.
[16:5] 54 tn Or “righteous,” although the context favors justice as the theme.
[16:5] 55 tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.
[16:6] 56 tn Here καί (kai) has been translated as “so” to indicate that this judgment is the result of what these wicked people did to the saints and prophets.
[16:6] 57 tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”
[16:7] 58 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:7] 59 tn Grk “the altar saying.”
[16:7] 60 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.”
[16:8] 61 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:8] 62 tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.
[16:8] 63 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:9] 64 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.
[16:9] 65 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:9] 66 tn On this phrase BDAG 536 s.v. καῦμα states, “burning, heat Rv 7:16…καυματίζεσθαι κ. μέγα be burned with a scorching heat 16:9.”
[16:9] 67 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[16:9] 68 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[16:10] 69 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:10] 70 tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.
[16:10] 71 tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.
[16:10] 72 tn Grk “his kingdom became dark.”
[16:10] 73 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:10] 74 tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”
[16:10] 75 tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.
[16:11] 76 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] 77 tn Or “ulcerated sores” (see 16:2).
[16:11] 78 tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.
[16:11] 79 tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.
[16:12] 80 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:12] 81 tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.
[16:12] 82 tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.
[16:12] 83 tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.
[16:12] 84 tn Grk “from the rising of the sun.” BDAG 74 s.v. ἀνατολή 2.a takes this as a geographical direction: “ἀπὸ ἀ. ἡλίου…from the east Rv 7:2; 16:12; simply ἀπὸ ἀ. …21:13.”
