Wahyu 11:18

11:18 The ¹  nations ²  were enraged,

but ³  your wrath has come,

and the time has come for the dead to be judged,

and the time has come to give to your servants, ⁴ 

the prophets, their reward,

as well as to the saints

and to those who revere ⁵  your name, both small and great,

and the time has come ⁶  to destroy those who destroy ⁷  the earth.”

Wahyu 16:5-7

16:5 Now ⁸  I heard the angel of the waters saying:

“You are just ⁹  – the one who is and who was,

the Holy One – because you have passed these judgments, ¹⁰ 

16:6 because they poured out the blood of your saints and prophets,

so ¹¹  you have given them blood to drink. They got what they deserved!” ¹² 

16:7 Then ¹³  I heard the altar reply, ¹⁴  “Yes, Lord God, the All-Powerful, ¹⁵  your judgments are true and just!”

Wahyu 18:20

18:20 (Rejoice over her, O heaven,

and you saints and apostles and prophets,

for God has pronounced judgment ¹⁶  against her on your behalf!) ¹⁷ 

Wahyu 18:24

18:24 The ¹⁸  blood of the saints and prophets was found in her, ¹⁹ 

along with the blood ²⁰  of all those who had been killed on the earth.”

Wahyu 19:2

19:2 because his judgments are true and just. ²¹ 

For he has judged ²²  the great prostitute

who corrupted the earth with her sexual immorality,

and has avenged the blood of his servants ²³  poured out by her own hands!” ²⁴ 

Ulangan 32:36-43

32:36 The Lord will judge his people,

and will change his plans concerning ²⁵  his servants;

when he sees that their power has disappeared,

and that no one is left, whether confined or set free.

32:37 He will say, “Where are their gods,

the rock in whom they sought security,

32:38 who ate the best of their sacrifices,

and drank the wine of their drink offerings?

Let them rise and help you;

let them be your refuge!

The Vindication of the Lord

32:39 “See now that I, indeed I, am he!” says the Lord, ²⁶ 

“and there is no other god besides me.

I kill and give life,

I smash and I heal,

and none can resist ²⁷  my power.

32:40 For I raise up my hand to heaven,

and say, ‘As surely as I live forever,

32:41 I will sharpen my lightning-like sword,

and my hand will grasp hold of the weapon of judgment; ²⁸ 

I will execute vengeance on my foes,

and repay those who hate me! ²⁹ 

32:42 I will make my arrows drunk with blood,

and my sword will devour flesh –

the blood of the slaughtered and captured,

the chief ³⁰  of the enemy’s leaders!’”

32:43 Cry out, O nations, with his people,

for he will avenge his servants’ blood;

he will take vengeance against his enemies,

and make atonement for his land and people.

Yudas 1:1

Salutation

1:1 From Jude, ³¹  a slave ³²  of Jesus Christ and brother of James, ³³  to those who are called, wrapped in the love of ³⁴  God the Father and kept for ³⁵  Jesus Christ.

Yudas 1:1

Salutation

1:1 From Jude, ³⁶  a slave ³⁷  of Jesus Christ and brother of James, ³⁸  to those who are called, wrapped in the love of ³⁹  God the Father and kept for ⁴⁰  Jesus Christ.

1 Samuel 24:12

24:12 May the Lord judge between the two of us, and may the Lord vindicate me over you, but my hand will not be against you.

Mazmur 58:10-11

58:10 The godly ⁴¹  will rejoice when they see vengeance carried out;

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

58:11 Then ⁴²  observers ⁴³  will say,

“Yes indeed, the godly are rewarded! ⁴⁴ 

Yes indeed, there is a God who judges ⁴⁵  in the earth!”

Yesaya 61:2

61:2 to announce the year when the Lord will show his favor,

the day when our God will seek vengeance, ⁴⁶ 

to console all who mourn,

Yesaya 63:1-6

The Victorious Divine Warrior

63:1 Who is this who comes from Edom, ⁴⁷ 

dressed in bright red, coming from Bozrah? ⁴⁸ 

Who ⁴⁹  is this one wearing royal attire, ⁵⁰ 

who marches confidently ⁵¹  because of his great strength?

“It is I, the one who announces vindication,

and who is able to deliver!” ⁵² 

63:2 Why are your clothes red?

Why do you look like someone who has stomped on grapes in a vat? ⁵³ 

63:3 “I have stomped grapes in the winepress all by myself;

no one from the nations joined me.

I stomped on them ⁵⁴  in my anger;

I trampled them down in my rage.

Their juice splashed on my garments,

and stained ⁵⁵  all my clothes.

63:4 For I looked forward to the day of vengeance,

and then payback time arrived. ⁵⁶ 

63:5 I looked, but there was no one to help;

I was shocked because there was no one offering support. ⁵⁷ 

So my right arm accomplished deliverance;

my raging anger drove me on. ⁵⁸ 

63:6 I trampled nations in my anger,

I made them drunk ⁵⁹  in my rage,

I splashed their blood on the ground.” ⁶⁰ 

Lukas 21:22

21:22 because these are days of vengeance, ⁶¹  to fulfill ⁶²  all that is written.

Roma 12:19

12:19 Do not avenge yourselves, dear friends, but give place to God’s wrath, ⁶³  for it is written, “Vengeance is mine, I will repay,” ⁶⁴  says the Lord.

Roma 12:2

12:2 Do not be conformed ⁶⁵  to this present world, ⁶⁶  but be transformed by the renewing of your mind, so that you may test and approve ⁶⁷  what is the will of God – what is good and well-pleasing and perfect.

Roma 1:6-8

1:6 You also are among them, ⁶⁸  called to belong to Jesus Christ. ⁶⁹  1:7 To all those loved by God in Rome, ⁷⁰  called to be saints: ⁷¹  Grace and peace to you ⁷²  from God our Father and the Lord Jesus Christ!

Paul’s Desire to Visit Rome

1:8 First of all, ⁷³  I thank my God through Jesus Christ for all of you, because your faith is proclaimed throughout the whole world.

[11:18]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:18]  ² tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[11:18]  ³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:18]  ⁴ tn See the note on the word “servants” in 1:1.

[11:18]  ⁵ tn Grk “who fear.”

[11:18]  ⁶ tn The words “the time has come” do not occur except at the beginning of the verse; the phrase has been repeated for emphasis and contrast. The Greek has one finite verb (“has come”) with a compound subject (“your wrath,” “the time”), followed by three infinitive clauses (“to be judged,” “to give,” “to destroy”). The rhetorical power of the repetition of the finite verb in English thus emulates the rhetorical power of its lone instance in Greek.

[11:18]  ⁷ tn Or “who deprave.” There is a possible wordplay here on two meanings for διαφθείρω (diafqeirw), with the first meaning “destroy” and the second meaning either “to ruin” or “to make morally corrupt.” See L&N 20.40.

[16:5]  ⁸ tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.

[16:5]  ⁹ tn Or “righteous,” although the context favors justice as the theme.

[16:5]  ¹⁰ tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.

[16:6]  ¹¹ 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]  ¹² tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”

[16:7]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:7]  ¹⁴ tn Grk “the altar saying.”

[16:7]  ¹⁵ 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.”

[18:20]  ¹⁶ 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]  ¹⁷ 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.

[18:24]  ¹⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:24]  ¹⁹ tn The shift in pronouns from second to third person corresponds to the Greek text.

[18:24]  ²⁰ tn Grk “and of all.” The phrase “along with the blood” has been repeated from the previous clause for stylistic reasons.

[19:2]  ²¹ tn Compare the similar phrase in Rev 16:7.

[19:2]  ²² 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]  ²³ tn See the note on the word “servants” in 1:1.

[19:2]  ²⁴ tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).

[32:36]  ²⁵ tn The translation understands the verb in the sense of “be grieved, relent” (cf. HALOT 689 s.v. נחם hitp 2); cf. KJV, ASV “repent himself”; NLT “will change his mind.” Another option is to translate “will show compassion to” (see BDB 637 s.v. נחם); cf. NASB, NIV, NRSV.

[32:39]  ²⁶ tn Verses 39-42 appear to be a quotation of the Lord and so the introductory phrase “says the Lord” is supplied in the translation for clarity.

[32:39]  ²⁷ tn Heb “deliver from” (so NRSV, NLT).

[32:41]  ²⁸ tn Heb “judgment.” This is a metonymy, a figure of speech in which the effect (judgment) is employed as an instrument (sword, spear, or the like), the means, by which it is brought about.

[32:41]  ²⁹ tn The Hebrew term שָׂנֵא (sane’, “hate”) in this covenant context speaks of those who reject Yahweh’s covenant overtures, that is, who disobey its stipulations (see note on the word “rejecting” in Deut 5:9; also see Deut 7:10; 2 Chr 19:2; Ps 81:15; 139:20-21).

[32:42]  ³⁰ tn Or “head” (the same Hebrew word can mean “head” in the sense of “leader, chieftain” or “head” in the sense of body part).

[1:1]  ³¹ tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ³² tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ³³ sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ³⁴ tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ³⁵ tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

[1:1]  ³⁶ tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ³⁷ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ³⁸ sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ³⁹ tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ⁴⁰ tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

[58:10]  ⁴¹ tn The singular is representative here, as is the singular from “wicked” in the next line.

[58:11]  ⁴² 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]  ⁴³ tn Heb “man.” The singular is representative here.

[58:11]  ⁴⁴ tn Heb “surely [there] is fruit for the godly.”

[58:11]  ⁴⁵ 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.

[61:2]  ⁴⁶ tn Heb “to announce the year of the Lord’s favor, and the day of our God’s vengeance.

[63:1]  ⁴⁷ sn Edom is here an archetype for the Lord’s enemies. See 34:5.

[63:1]  ⁴⁸ tn Heb “[in] bright red garments, from Bozrah.”

[63:1]  ⁴⁹ tn The interrogative particle is understood by ellipsis; note the first line of the verse.

[63:1]  ⁵⁰ tn Heb “honored in his clothing”; KJV, ASV “glorious in his apparel.”

[63:1]  ⁵¹ tc The Hebrew text has צָעָה (tsa’ah), which means “stoop, bend” (51:14). The translation assumes an emendation to צָעַד (tsa’ad, “march”; see BDB 858 s.v. צָעָה).

[63:1]  ⁵² tn Heb “I, [the one] speaking in vindication [or “righteousness”], great to deliver.”

[63:2]  ⁵³ tn Heb “and your garments like one who treads in a vat?”

[63:3]  ⁵⁴ sn Nations, headed by Edom, are the object of the Lord’s anger (see v. 6). He compares military slaughter to stomping on grapes in a vat.

[63:3]  ⁵⁵ tn Heb “and I stained.” For discussion of the difficult verb form, see HALOT 170 s.v. II גאל. Perhaps the form is mixed, combining the first person forms of the imperfect (note the alef prefix) and perfect (note the תי- ending).

[63:4]  ⁵⁶ tn Heb “for the day of vengeance was in my heart, and the year of my revenge came.” The term גְּאוּלַי (gÿ’ulai) is sometimes translated here “my redemption,” for the verbal root גאל often means “deliver, buy back.” A גֹּאֵל (go’el, “kinsman-redeemer”) was responsible for protecting the extended family’s interests, often by redeeming property that had been sold outside the family. However, the responsibilities of a גֹּאֵל extended beyond financial concerns. He was also responsible for avenging the shed blood of a family member (see Num 35:19-27; Deut 19:6-12). In Isa 63:4, where vengeance is a prominent theme (note the previous line), it is probably this function of the family protector that is in view. The Lord pictures himself as a blood avenger who waits for the day of vengeance to arrive and then springs into action.

[63:5]  ⁵⁷ sn See Isa 59:16 for similar language.

[63:5]  ⁵⁸ tn Heb “and my anger, it supported me”; NIV “my own wrath sustained me.”

[63:6]  ⁵⁹ sn See Isa 49:26 and 51:23 for similar imagery.

[63:6]  ⁶⁰ tn Heb “and I brought down to the ground their juice.” “Juice” refers to their blood (see v. 3).

[21:22]  ⁶¹ tn Or “of punishment.” This is a time of judgment.

[21:22]  ⁶² tn The passive construction with the infinitive πλησθῆναι (plhsqhnai) has been translated as an active construction for simplicity, in keeping with contemporary English style.

[12:19]  ⁶³ tn Grk “the wrath,” referring to God’s wrath as the remainder of the verse shows.

[12:19]  ⁶⁴ sn A quotation from Deut 32:35.

[12:2]  ⁶⁵ tn Although συσχηματίζεσθε (suschmatizesqe) could be either a passive or middle, the passive is more likely since it would otherwise have to be a direct middle (“conform yourselves”) and, as such, would be quite rare for NT Greek. It is very telling that being “conformed” to the present world is viewed as a passive notion, for it may suggest that it happens, in part, subconsciously. At the same time, the passive could well be a “permissive passive,” suggesting that there may be some consciousness of the conformity taking place. Most likely, it is a combination of both.

[12:2]  ⁶⁶ tn Grk “to this age.”

[12:2]  ⁶⁷ sn The verb translated test and approve (δοκιμάζω, dokimazw) carries the sense of “test with a positive outcome,” “test so as to approve.”

[1:6]  ⁶⁸ tn Grk “among whom you also are called.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The NIV, with its translation “And you also are among those who are called,” takes the phrase ἐν οἳς ἐστε to refer to the following clause rather than the preceding, so that the addressees of the letter (“you also”) are not connected with “all the Gentiles” mentioned at the end of v. 5. It is more likely, however, that the relative pronoun οἳς has τοῖς ἔθνεσιν as its antecedent, which would indicate that the church at Rome was predominantly Gentile.

[1:6]  ⁶⁹ tn Grk “called of Jesus Christ.”

[1:7]  ⁷⁰ map For location see JP4 A1.

[1:7]  ⁷¹ tn Although the first part of v. 7 is not a complete English sentence, it maintains the “From…to” pattern used in all the Pauline letters to indicate the sender and the recipients. Here, however, there are several intervening verses (vv. 2-6), which makes the first half of v. 7 appear as an isolated sentence fragment.

[1:7]  ⁷² tn Grk “Grace to you and peace.”

[1:8]  ⁷³ tn Grk “First.” Paul never mentions a second point, so J. B. Phillips translated “I must begin by telling you….”