1 Raja-raja 22:38

22:38 They washed off the chariot at the pool of Samaria (this was where the prostitutes bathed); ¹  dogs licked his blood, just as the Lord had said would happen. ² 

Yudas 1:7

1:7 So also ³  Sodom and Gomorrah and the neighboring towns, ⁴  since they indulged in sexual immorality and pursued unnatural desire ⁵  in a way similar to ⁶  these angels, ⁷  are now displayed as an example by suffering the punishment of eternal fire.

Yudas 1:2

1:2 May mercy, peace, and love be lavished on you! ⁸ 

1 Samuel 12:11

12:11 So the Lord sent Jerub-Baal, ⁹  Barak, ¹⁰  Jephthah, and Samuel, ¹¹  and he delivered you from the hand of the enemies all around you, and you were able to live securely.

1 Samuel 12:2

12:2 Now look! This king walks before you. As for me, I am old and gray, though my sons are here with you. I have walked before you from the time of my youth till the present day.

Kisah Para Rasul 9:25-26

9:25 But his disciples took him at night and let him down through an opening ¹²  in the wall by lowering him in a basket. ¹³ 

Saul Returns to Jerusalem

9:26 When he arrived in Jerusalem, ¹⁴  he attempted to associate ¹⁵  with the disciples, and they were all afraid of him, because they did not believe ¹⁶  that he was a disciple.

Ester 7:10

7:10 So they hanged Haman on the very gallows that he had prepared for Mordecai. The king’s rage then abated.

Mazmur 7:15-16

7:15 he digs a pit ¹⁷ 

and then falls into the hole he has made. ¹⁸ 

7:16 He becomes the victim of his own destructive plans ¹⁹ 

and the violence he intended for others falls on his own head. ²⁰ 

Mazmur 9:16

9:16 The Lord revealed himself;

he accomplished justice;

the wicked were ensnared by their own actions. ²¹  (Higgaion. ²²  Selah)

Mazmur 58:10-11

58:10 The godly ²³  will rejoice when they see vengeance carried out;

they will bathe their feet in the blood of the wicked.

58:11 Then ²⁴  observers ²⁵  will say,

“Yes indeed, the godly are rewarded! ²⁶ 

Yes indeed, there is a God who judges ²⁷  in the earth!”

Matius 7:2

7:2 For by the standard you judge you will be judged, and the measure you use will be the measure you receive. ²⁸ 

[22:38]  ¹ tn Heb “now the prostitutes bathed.”

[22:38]  ² tn Heb “according to the word of the Lord which he spoke.”

[1:7]  ³ tn Grk “as.”

[1:7]  ⁴ tn Grk “the towns [or cities] surrounding them.”

[1:7]  ⁵ 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]  ⁶ tn Or “in the same way as.”

[1:7]  ⁷ tn “Angels” is not in the Greek text; but the masculine demonstrative pronoun most likely refers back to the angels of v. 6.

[1:2]  ⁸ tn Grk “may mercy and peace and love be multiplied to you.”

[12:11]  ⁹ sn Jerub-Baal (יְרֻבַּעַל) is also known as Gideon (see Judg 6:32). The Book of Judges uses both names for him.

[12:11]  ¹⁰ tc The MT has “Bedan” (בְּדָן) here (cf. KJV, NASB, CEV). But a deliverer by this name is not elsewhere mentioned in the OT. The translation follows the LXX and the Syriac Peshitta in reading “Barak.”

[12:11]  ¹¹ tc In the ancient versions there is some confusion with regard to these names, both with regard to the particular names selected for mention and with regard to the order in which they are listed. For example, the LXX has “Jerub-Baal, Barak, Jephthah, and Samuel.” But the Targum has “Gideon, Samson, Jephthah, and Samuel,” while the Syriac Peshitta has “Deborah, Barak, Gideon, Jephthah, and Samson.”

[9:25]  ¹² tn The opening in the wall is not specifically mentioned here, but the parallel account in 2 Cor 11:33 mentions a “window” or “opening” (θυρίς, quris) in the city wall through which Paul was lowered. One alternative to introducing mention of the opening is to translate Acts 9:25 “they let him down over the wall,” as suggested in L&N 7.61. This option is not employed by many translations, however, because for the English reader it creates an (apparent) contradiction between Acts 9:25 and 2 Cor 11:33. In reality the account here is simply more general, omitting the detail about the window.

[9:25]  ¹³ tn On the term for “basket” used here, see BDAG 940 s.v. σπυρίς.

[9:26]  ¹⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:26]  ¹⁵ tn Or “join.”

[9:26]  ¹⁶ tn The participle πιστεύοντες (pisteuonte") has been translated as a causal adverbial participle.

[7:15]  ¹⁷ tn Heb “a pit he digs and he excavates it.” Apparently the imagery of hunting is employed; the wicked sinner digs this pit to entrap and destroy his intended victim. The redundancy in the Hebrew text has been simplified in the translation.

[7:15]  ¹⁸ tn The verb forms in vv. 15-16 describe the typical behavior and destiny of those who attempt to destroy others. The image of the evildoer falling into the very trap he set for his intended victim emphasizes the appropriate nature of God’s judgment.

[7:16]  ¹⁹ tn Heb “his harm [i.e., the harm he conceived for others, see v. 14] returns on his head.”

[7:16]  ²⁰ tn Heb “and on his forehead his violence [i.e., the violence he intended to do to others] comes down.”

[9:16]  ²¹ 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]  ²² tn This is probably a technical musical term.

[58:10]  ²³ tn The singular is representative here, as is the singular from “wicked” in the next line.

[58:11]  ²⁴ tn Following the imperfects of v. 10, the prefixed verbal form with vav (ו) conjunctive probably indicates a result or consequence of what precedes.

[58:11]  ²⁵ tn Heb “man.” The singular is representative here.

[58:11]  ²⁶ tn Heb “surely [there] is fruit for the godly.”

[58:11]  ²⁷ tn The plural participle is unusual here if the preceding אֱלֹהִים (’elohim) is here a plural of majesty, referring to the one true God. Occasionally the plural of majesty does take a plural attributive (see GKC 428-29 §132.h). It is possible that the final mem (ם) on the participle is enclitic, and that it was later misunderstood as a plural ending. Another option is to translate, “Yes indeed, there are gods who judge in the earth.” In this case, the statement reflects the polytheistic mindset of pagan observers who, despite their theological ignorance, nevertheless recognize divine retribution when they see it.

[7:2]  ²⁸ tn Grk “by [the measure] with which you measure it will be measured to you.”