Keluaran 4:23

4:23 and I said to you, ‘Let my son go that he may serve ¹  me,’ but since you have refused to let him go, ²  I will surely kill ³  your son, your firstborn!”’”

Keluaran 8:2

8:2 But if you refuse to release them, then I am going to plague ⁴  all your territory with frogs. ⁵ 

Keluaran 10:4

10:4 But if you refuse to release my people, I am going to bring ⁶  locusts ⁷  into your territory ⁸  tomorrow.

Imamat 26:14-16

The Consequences of Disobedience

26:14 “‘If, however, ⁹  you do not obey me and keep ¹⁰  all these commandments – 26:15 if you reject my statutes and abhor my regulations so that you do not keep ¹¹  all my commandments and you break my covenant – 26:16 I for my part ¹²  will do this to you: I will inflict horror on you, consumption and fever, which diminish eyesight and drain away the vitality of life. ¹³  You will sow your seed in vain because ¹⁴  your enemies will eat it. ¹⁵ 

Imamat 26:23-24

26:23 “‘If in spite of these things ¹⁶  you do not allow yourselves to be disciplined and you walk in hostility against me, ¹⁷  26:24 I myself will also walk in hostility against you and strike you ¹⁸  seven times on account of your sins.

Imamat 26:27-28

26:27 “‘If in spite of this ¹⁹  you do not obey me but walk in hostility against me, ²⁰  26:28 I will walk in hostile rage against you ²¹  and I myself will also discipline you seven times on account of your sins.

Mazmur 7:11-12

7:11 God is a just judge;

he is angry throughout the day. ²² 

7:12 If a person ²³  does not repent, God sharpens his sword ²⁴ 

and prepares to shoot his bow. ²⁵ 

Mazmur 68:21

68:21 Indeed God strikes the heads of his enemies,

the hairy foreheads of those who persist in rebellion. ²⁶ 

Yesaya 1:20

1:20 But if you refuse and rebel,

you will be devoured ²⁷  by the sword.”

Know for certain that the Lord has spoken. ²⁸ 

Roma 2:8

2:8 but ²⁹  wrath and anger to those who live in selfish ambition ³⁰  and do not obey the truth but follow ³¹  unrighteousness.

Wahyu 2:21-22

2:21 I ³²  have given her time to repent, but ³³  she is not willing to repent of her sexual immorality. 2:22 Look! I am throwing her onto a bed of violent illness, ³⁴  and those who commit adultery with her into terrible suffering, ³⁵  unless they repent of her deeds.

Wahyu 16:9

16:9 Thus ³⁶  people ³⁷  were scorched by the terrible heat, ³⁸  yet ³⁹  they blasphemed the name of God, who has ruling authority ⁴⁰  over these plagues, and they would not repent and give him glory.

[4:23]  ¹ tn The text uses the imperative, “send out” (שַׁלַּח, shallakh) followed by the imperfect or jussive with the vav (ו) to express purpose.

[4:23]  ² tn The Piel infinitive serves as the direct object of the verb, answering the question of what Pharaoh would refuse to do. The command and refusal to obey are the grounds for the announcement of death for Pharaoh’s son.

[4:23]  ³ tn The construction is very emphatic. The particle הִנֵּה (hinneh) gives it an immediacy and a vividness, as if God is already beginning to act. The participle with this particle has the nuance of an imminent future act, as if God is saying, “I am about to kill.” These words are not repeated until the last plague.

[8:2]  ⁴ tn The construction here uses the deictic particle and the participle to convey the imminent future: “I am going to plague/about to plague.” The verb נָגַף (nagaf) means “to strike, to smite,” and its related noun means “a blow, a plague, pestilence” or the like. For Yahweh to say “I am about to plague you” could just as easily mean “I am about to strike you.” That is why these “plagues” can be described as “blows” received from God.

[8:2]  ⁵ tn Heb “plague all your border with frogs.” The expression “all your border” is figurative for all the territory of Egypt and the people and things that are within the borders (also used in Exod 10:4, 14, 19; 13:7).

[8:2]  sn This word for frogs is mentioned in the OT only in conjunction with this plague (here and Pss 78:45, 105:30). R. A. Cole (Exodus [TOTC], 91) suggests that this word “frogs” (צְפַרְדְּעִים, tsÿfardÿ’im) may be an onomatopoeic word, something like “croakers”; it is of Egyptian origin and could be a Hebrew attempt to write the Arabic dofda.

[10:4]  ⁶ tn הִנְנִי (hinni) before the active participle מֵבִיא (mevi’) is the imminent future construction: “I am about to bring” or “I am going to bring” – precisely, “here I am bringing.”

[10:4]  ⁷ tn One of the words for “locusts” in the Bible is אַרְבֶּה (’arbeh), which comes from רָבָה (ravah, “to be much, many”). It was used for locusts because of their immense numbers.

[10:4]  ⁸ tn Heb “within your border.”

[26:14]  ⁹ tn Heb “And if.”

[26:14]  ¹⁰ tn Heb “and do not do.”

[26:15]  ¹¹ tn Heb “to not do.”

[26:16]  ¹² tn Or “I also” (see HALOT 76 s.v. אַף 6.b).

[26:16]  ¹³ tn Heb “soul.” These expressions may refer either to the physical effects of consumption and fever as the rendering in the text suggests (e.g., J. E. Hartley, Leviticus [WBC], 452, 454, “diminishing eyesight and loss of appetite”), or perhaps the more psychological effects, “which exhausts the eyes” because of anxious hope “and causes depression” (Heb “causes soul [נֶפֶשׁ, nefesh] to pine away”), e.g., B. A. Levine, Leviticus (JPSTC), 185.

[26:16]  ¹⁴ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have causal force here.

[26:16]  ¹⁵ tn That is, “your enemies will eat” the produce that grows from the sown seed.

[26:23]  ¹⁶ tn Heb “And if in these.”

[26:23]  ¹⁷ tn Heb “with me,” but see the added preposition בְּ (bet) on the phrase “in hostility” in vv. 24 and 27.

[26:24]  ¹⁸ tn Heb “and I myself will also strike you.”

[26:27]  ¹⁹ tn Heb “And if in this.”

[26:27]  ²⁰ tn Heb “with me.”

[26:28]  ²¹ tn Heb “in rage of hostility with you”; NASB “with wrathful hostility”; NRSV “I will continue hostile to you in fury”; CEV “I’ll get really furious.”

[7:11]  ²² tn Heb “God (the divine name אֵל [’el] is used) is angry during all the day.” The verb זֹעֵם (zo’em) means “be indignant, be angry, curse.” Here God’s angry response to wrongdoing and injustice leads him to prepare to execute judgment as described in the following verses.

[7:12]  ²³ tn Heb “If he”; the referent (a person who is a sinner) has been specified in the translation for clarity. The subject of the first verb is understood as the sinner who fails to repent of his ways and becomes the target of God’s judgment (vv. 9, 14-16).

[7:12]  ²⁴ tn Heb “if he does not return, his sword he sharpens.” The referent (God) of the pronominal subject of the second verb (“sharpens”) has been specified in the translation for clarity.

[7:12]  ²⁵ tn Heb “his bow he treads and prepares it.” “Treading the bow” involved stepping on one end of it in order to string it and thus prepare it for battle.

[68:21]  ²⁶ tn Heb “the hairy forehead of the one who walks about in his guilt.” The singular is representative.

[1:20]  ²⁷ sn The wordplay in the Hebrew draws attention to the options. The people can obey, in which case they will “eat” v. 19 (תֹּאכֵלוּ [to’khelu], Qal active participle of אָכַל) God’s blessing, or they can disobey, in which case they will be devoured (Heb “eaten,” תְּאֻכְּלוּ, [tÿ’ukkÿlu], Qal passive/Pual of אָכַל) by God’s judgment.

[1:20]  ²⁸ tn Heb “for the mouth of the Lord has spoken.” The introductory כִּי (ki) may be asseverative (as reflected in the translation) or causal/explanatory, explaining why the option chosen by the people will become reality (it is guaranteed by the divine word).

[2:8]  ²⁹ tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:8]  ³⁰ tn Grk “those who [are] from selfish ambition.”

[2:8]  ³¹ tn Grk “are persuaded by, obey.”

[2:21]  ³² tn Here καί (kai) has not been translated because of differences between Greek and contemporary English style.

[2:21]  ³³ tn Here καί (kai) has been translated as “but” to bring out the contrast present in this woman’s obstinate refusal to repent.

[2:22]  ³⁴ tn Grk “onto a bed,” in this context an idiom for severe illness (L&N 23.152).

[2:22]  ³⁵ tn Or “into great distress.” The suffering here is not specified as physical or emotional, and could involve persecution.

[16:9]  ³⁶ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.

[16:9]  ³⁷ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:9]  ³⁸ 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]  ³⁹ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[16:9]  ⁴⁰ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.