Yeremia 51:6

51:6 Get out of Babylonia quickly, you foreign people. ¹ 

Flee to save your lives.

Do not let yourselves be killed because of her sins.

For it is time for the Lord to wreak his revenge.

He will pay Babylonia ²  back for what she has done. ³ 

Yeremia 51:24

51:24 “But I will repay Babylon

and all who live in Babylonia

for all the wicked things they did in Zion

right before the eyes of you Judeans,” ⁴ 

says the Lord. ⁵ 

Yeremia 50:28-29

50:28 Listen! Fugitives and refugees are coming from the land of Babylon.

They are coming to Zion to declare there

how the Lord our God is getting revenge,

getting revenge for what they have done to his temple. ⁶ 

50:29 “Call for archers ⁷  to come against Babylon!

Summon against her all who draw the bow!

Set up camp all around the city!

Do not allow anyone to escape!

Pay her back for what she has done.

Do to her what she has done to others.

For she has proudly defied me, ⁸ 

the Holy One of Israel. ⁹ 

Ulangan 32:35

32:35 I will get revenge and pay them back

at the time their foot slips;

for the day of their disaster is near,

and the impending judgment ¹⁰  is rushing upon them!”

Mazmur 94:1-2

Psalm 94 ¹¹ 

94:1 O Lord, the God who avenges!

O God who avenges, reveal your splendor! ¹² 

94:2 Rise up, O judge of the earth!

Pay back the proud!

Mazmur 137:8

137:8 O daughter Babylon, soon to be devastated! ¹³ 

How blessed will be the one who repays you

for what you dished out to us! ¹⁴ 

Yesaya 34:8

34:8 For the Lord has planned a day of revenge, ¹⁵ 

a time when he will repay Edom for her hostility toward Zion. ¹⁶ 

Yesaya 35:4

35:4 Tell those who panic, ¹⁷ 

“Be strong! Do not fear!

Look, your God comes to avenge!

With divine retribution he comes to deliver you.” ¹⁸ 

Yesaya 59:18

59:18 He repays them for what they have done,

dispensing angry judgment to his adversaries

and punishing his enemies. ¹⁹ 

He repays the coastlands. ²⁰ 

Yesaya 59:2

59:2 But your sinful acts have alienated you from your God;

your sins have caused him to reject you and not listen to your prayers. ²¹ 

Yesaya 1:6

1:6 From the soles of your feet to your head,

there is no spot that is unharmed. ²² 

There are only bruises, cuts,

and open wounds.

They have not been cleansed ²³  or bandaged,

nor have they been treated ²⁴  with olive oil. ²⁵ 

Wahyu 18:5-6

18:5 because her sins have piled ²⁶  up all the way to heaven ²⁷  and God has remembered ²⁸  her crimes. ²⁹  18:6 Repay her the same way she repaid others; ³⁰  pay her back double ³¹  corresponding to her deeds. In the cup she mixed, mix double the amount for her.

Wahyu 18:20

18:20 (Rejoice over her, O heaven,

and you saints and apostles and prophets,

for God has pronounced judgment ³²  against her on your behalf!) ³³ 

Wahyu 19:2

19:2 because his judgments are true and just. ³⁴ 

For he has judged ³⁵  the great prostitute

who corrupted the earth with her sexual immorality,

and has avenged the blood of his servants ³⁶  poured out by her own hands!” ³⁷ 

[51:6]  ¹ tn The words “you foreign people” are not in the text and many think the referent is the exiles of Judah. While this is clearly the case in v. 45 the referent seems broader here where the context speaks of every man going to his own country (v. 9).

[51:6]  ² tn Heb “her.”

[51:6]  ³ tn Heb “paying to her a recompense [i.e., a payment in kind].”

[51:24]  ⁴ tn Or “Media, you are my war club…I will use you to smash…leaders. So before your very eyes I will repay…for all the wicked things they did in Zion.” For explanation see the translator’s note on v. 20. The position of the phrase “before your eyes” at the end of the verse after “which they did in Zion” and the change in person from second masculine singular in vv. 20b-23 (“I used you to smite”) to second masculine plural in “before your eyes” argue that a change in referent/addressee occurs in this verse. To maintain that the referent in vv. 20-23 is Media/Cyrus requires that this position and change in person be ignored; “before your eyes” then is attached to “I will repay.” The present translation follows J. A. Thompson (Jeremiah [NICOT], 757) and F. B. Huey (Jeremiah, Lamentations [NAC], 423) in seeing the referent as the Judeans who had witnessed the destruction of Zion/Jerusalem. The word “Judean” has been supplied for the sake of identifying the referent for the modern reader.

[51:24]  ⁵ tn Heb “Oracle of the Lord.”

[50:28]  ⁶ tn Heb “Hark! Fugitives and refugees from the land of Babylon to declare in Zion the vengeance of the Lord our God, vengeance for his temple.” For the meaning “Hark!” for the noun קוֹל (qol) see BDB 877 s.v. קוֹל 1.f and compare the usage in Jer 10:22. The syntax is elliptical because there is no main verb. The present translation has supplied the verb “come” as many other English versions have done. The translation also expands the genitival expression “vengeance for his temple” to explain what all the commentaries agree is involved.

[50:28]  sn This verse appears to be a parenthetical exclamation of the prophet in the midst of his report of what the Lord said through him. He throws himself into the future and sees the fall of Babylon and hears the people reporting in Zion how God has destroyed Babylon to get revenge for the Babylonians destroying his temple. Jeremiah prophesied from 627 b.c. (see the study note on 1:2) until sometime after 586 b.c. after Jerusalem fell and he was taken to Egypt. The fall of Babylon occurred in 538 b.c. some fifty years later. However, Jeremiah had prophesied as early as the first year of Nebuchadnezzar’s reign (605 b.c.; Jer 25:1) that many nations and great kings would come and subject Babylon, the instrument of God’s wrath – his sword against the nations – to bondage (Jer 25:12-14).

[50:29]  ⁷ tn For this word see BDB 914 s.v. III רַב and compare usage in Prov 26:10 and Job 16:12 and compare the usage of the verb in Gen 49:23. Based on this evidence, it is not necessary to emend the form to רֹבִים (rovim) as many commentators contend.

[50:29]  ⁸ tn Heb “for she has acted insolently against the Lord.” Once again there is the problem of the Lord speaking about himself in the third person (or the prophet dropping his identification with the Lord). As in several other places the present translation, along with several other modern English versions (TEV, CEV, NIrV), has substituted the first person to maintain consistency with the context.

[50:29]  ⁹ sn The Holy One of Israel is a common title for the Lord in the book of Isaiah. It is applied to the Lord only here and in 51:5 in the book of Jeremiah. It is a figure where an attribute of a person is put as a title of a person (compare “your majesty” for a king). It pictures the Lord as the sovereign king who rules over his covenant people and exercises moral authority over them.

[32:35]  ¹⁰ tn Heb “prepared things,” “impending things.” See BDB 800 s.v. עָתִיד.

[94:1]  ¹¹ sn Psalm 94. The psalmist asks God to judge the wicked and affirms his confidence in God’s justice.

[94:1]  ¹² tn Heb “shine forth” (see Pss 50:2; 80:1).

[137:8]  ¹³ tn Heb “O devastated daughter of Babylon.” The psalmist dramatically anticipates Babylon’s demise.

[137:8]  ¹⁴ tn Heb “O the happiness of the one who repays you your wage which you paid to us.”

[34:8]  ¹⁵ tn Heb “for a day of vengeance [is] for the Lord.”

[34:8]  ¹⁶ tn Heb “a year of repayment for the strife of Zion.” The translation assumes that רִיב (riv) refers to Edom’s hostility toward Zion. Another option is to understand רִיב (riv) as referring to the Lord’s taking up Zion’s cause. In this case one might translate, “a time when he will repay Edom and vindicate Zion.”

[35:4]  ¹⁷ tn Heb “Say to the hasty of heart,” i.e., those whose hearts beat quickly from fear.

[35:4]  ¹⁸ tn The jussive form וְיֹשַׁעֲכֶם (vÿyosha’akhem), which is subordinated to the preceding imperfect with vav conjunctive, indicates purpose.

[59:18]  ¹⁹ tn Heb “in accordance with deeds, so he repays, anger to his adversaries, repayment to his enemies.”

[59:18]  ²⁰ tn Or “islands” (KJV, NIV).

[59:2]  ²¹ tn Heb “and your sins have caused [his] face to be hidden from you so as not to hear.”

[1:6]  ²² tn Heb “there is not in it health”; NAB “there is no sound spot.”

[1:6]  ²³ tn Heb “pressed out.”

[1:6]  ²⁴ tn Heb “softened” (so NASB, NRSV); NIV “soothed.”

[1:6]  ²⁵ sn This verse describes wounds like those one would receive in battle. These wounds are comprehensive and without remedy.

[18:5]  ²⁶ tn On ἐκολλήθησαν (ekollhqhsan) BDAG 556 s.v. κολλάω 2.a.β states, “fig. cling to = come in close contact with (cp. Ps 21:16; 43:26 ἐκολλήθη εἰς γῆν ἡ γαστὴρ ἡμῶν. The act.=‘bring into contact’ PGM 5, 457 κολλήσας τ. λίθον τῷ ὠτίῳ) ἐκολλήθησαν αἱ ἁμαρτίαι ἄχρι τ. οὐρανοῦ the sins have touched the heaven = reached the sky (two exprs. are telescoped) Rv 18:5.”

[18:5]  ²⁷ tn Or “up to the sky” (the same Greek word means both “heaven” and “sky”).

[18:5]  ²⁸ tn That is, remembered her sins to execute judgment on them.

[18:5]  ²⁹ tn Or “her sins.”

[18:6]  ³⁰ tn The word “others” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[18:6]  ³¹ tn On this term BDAG 252 s.v. διπλόω states, “to double τὰ διπλᾶ pay back double Rv 18:6.”

[18:20]  ³² tn On the phrase “pronounced judgment” BDAG 567 s.v. κρίμα 4.b states, “The OT is the source of the expr. κρίνειν τὸ κρ. (cp. Zech 7:9; 8:16; Ezk 44:24) ἔκρινεν ὁ θεὸς τὸ κρίμα ὑμῶν ἐξ αὐτῆς God has pronounced judgment for you against her or God has pronounced on her the judgment she wished to impose on you (HHoltzmann, Hdb. 1893 ad loc.) Rv 18:20.”

[18:20]  ³³ tn Grk “God has judged a judgment of you of her.” Verse 20 is set in parentheses because in it the saints, etc. are addressed directly in the second person.

[18:20]  sn This verse forms a parenthetical aside in the narrative.

[19:2]  ³⁴ tn Compare the similar phrase in Rev 16:7.

[19:2]  ³⁵ tn Or “has punished.” See BDAG 568 s.v. κρίνω 5.b.α, describing the OT background which involves both the vindication of the innocent and the punishment of the guilty.

[19:2]  ³⁶ tn See the note on the word “servants” in 1:1.

[19:2]  ³⁷ tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).