1 Samuel 26:10

26:10 David went on to say, “As the Lord lives, the Lord himself will strike him down. Either his day will come and he will die, or he will go down into battle and be swept away.

1 Samuel 26:23

26:23 The Lord rewards each man for his integrity and loyalty. ¹  Even though today the Lord delivered you into my hand, I was not willing to extend my hand against the Lord’s chosen one.

Genesis 16:5

16:5 Then Sarai said to Abram, “You have brought this wrong on me! ²  I allowed my servant to have sexual relations with you, ³  but when she realized ⁴  that she was pregnant, she despised me. ⁵  May the Lord judge between you and me!” ⁶ 

Jude 1:1

Salutation

1:1 From Jude, ⁷  a slave ⁸  of Jesus Christ and brother of James, ⁹  to those who are called, wrapped in the love of ¹⁰  God the Father and kept for ¹¹  Jesus Christ.

Job 5:8

Blessings for the One Who Seeks God ¹² 

5:8 “But ¹³  as for me, ¹⁴  I would seek ¹⁵  God, ¹⁶ 

and to God ¹⁷  I would set forth my case. ¹⁸ 

Psalms 7:8-9

7:8 The Lord judges the nations. ¹⁹ 

Vindicate me, Lord, because I am innocent, ²⁰ 

because I am blameless, ²¹  O Exalted One! ²² 

7:9 May the evil deeds of the wicked ²³  come to an end! ²⁴ 

But make the innocent ²⁵  secure, ²⁶ 

O righteous God,

you who examine ²⁷  inner thoughts and motives! ²⁸ 

Psalms 35:1

Psalm 35 ²⁹ 

By David.

35:1 O Lord, fight ³⁰  those who fight with me!

Attack those who attack me!

Psalms 43:1

Psalm 43 ³¹ 

43:1 Vindicate me, O God!

Fight for me ³²  against an ungodly nation!

Deliver me ³³  from deceitful and evil men! ³⁴ 

Psalms 94:1

Psalm 94 ³⁵ 

94:1 O Lord, the God who avenges!

O God who avenges, reveal your splendor! ³⁶ 

Romans 12:19

12:19 Do not avenge yourselves, dear friends, but give place to God’s wrath, ³⁷  for it is written, “Vengeance is mine, I will repay,” ³⁸  says the Lord.

Romans 12:1

Consecration of the Believer’s Life

12:1 Therefore I exhort you, brothers and sisters, ³⁹  by the mercies of God, to present your bodies as a sacrifice – alive, holy, and pleasing to God ⁴⁰  – which is your reasonable service.

Romans 2:23

2:23 You who boast in the law dishonor God by transgressing the law!

Revelation 6:10

6:10 They ⁴¹  cried out with a loud voice, ⁴²  “How long, ⁴³  Sovereign Master, ⁴⁴  holy and true, before you judge those who live on the earth and avenge our blood?”

[26:23]  ¹ tn Heb “and the Lord returns to the man his righteousness and his faithfulness.”

[16:5]  ² tn Heb “my wrong is because of you.”

[16:5]  ³ tn Heb “I placed my female servant in your bosom.”

[16:5]  ⁴ tn Heb “saw.”

[16:5]  ⁵ tn Heb “I was despised in her eyes.” The passive verb has been translated as active for stylistic reasons. Sarai was made to feel supplanted and worthless by Hagar the servant girl.

[16:5]  ⁶ tn Heb “me and you.”

[1:1]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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.

[5:8]  ¹² sn Eliphaz affirms that if he were in Job’s place he would take refuge in God, but Job has to acknowledge that he has offended God and accept this suffering as his chastisement. Job eventually will submit to God in the end, but not in the way that Eliphaz advises here, for Job does not agree that the sufferings are judgments from God.

[5:8]  ¹³ tn The word אוּלָם (’ulam) is a strong adversative “but.” This forms the contrast with what has been said previously and so marks a new section.

[5:8]  ¹⁴ tn The independent personal pronoun here adds emphasis to the subject of the verb, again strengthening the contrast with what Job is doing (see R. J. Williams, Hebrew Syntax, 22, §106).

[5:8]  ¹⁵ tn The imperfect verbs in this verse express not so much what Eliphaz does as what he would do if he were in Job’s place (even though in 13:3 we have the affirmation). The use fits the category of the imperfect used in conditional clauses (see GKC 319 §107.x).

[5:8]  ¹⁶ tn The verb דָּרַשׁ (darash, “to seek”) followed by the preposition אֶל (’el, “towards”) has the meaning of addressing oneself to (God). See 8:19 and 40:10.

[5:8]  ¹⁷ tn The Hebrew employs אֵל (’el) in the first line and אֱלֹהִים (’elohim) in the second for “God”, but the LXX uses κύριος (kurio", “Lord”) in both places in this verse. However, in the second colon it also has “Lord of all.” This is replaced in the Greek version of Aquila by παντοκράτωρ (pantokratwr, traditionally translated “Almighty”). On the basis of this information, H. M. Orlinsky suggests that the second name for God in the verses should be “Shaddai” (JQR 25 [1934/35]: 271).

[5:8]  ¹⁸ tn The Hebrew simply has “my word”; but in this expression that uses שִׂים (sim) with the meaning of “lay before” or “expound a cause” in a legal sense, “case” or “cause” would be a better translation.

[7:8]  ¹⁹ sn The Lord judges the nations. In hyperbolic fashion the psalmist pictures the nations assembled around the divine throne (v. 7a). He urges God to take his rightful place on the throne (v. 7b) and then pictures him making judicial decisions that vindicate the innocent (see vv. 8-16).

[7:8]  ²⁰ tn Heb “judge me, O Lord, according to my innocence.”

[7:8]  ²¹ tn Heb “according to my blamelessness.” The imperative verb translated “vindicate” governs the second line as well.

[7:8]  ²² tn The Hebrew form עָלָי (’alay) has been traditionally understood as the preposition עַל (’al, “over”) with a first person suffix. But this is syntactically awkward and meaningless. The form is probably a divine title derived from the verbal root עָלָה (’alah, “ascend”). This relatively rare title appears elsewhere in the OT (see HALOT 824-25 s.v. I עַל, though this text is not listed) and in Ugaritic as an epithet for Baal (see G. R. Driver, Canaanite Myths and Legends, 98). See M. Dahood, Psalms (AB), 1:44-45, and P. C. Craigie, Psalms 1-50 (WBC), 98.

[7:9]  ²³ tn In the psalms the Hebrew term רְשָׁעִים (rÿsha’im, “wicked”) describes people who are proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21). They oppose God and his people.

[7:9]  ²⁴ tn The prefixed verbal form is a jussive, expressing an imprecation here.

[7:9]  ²⁵ tn Or “the godly” (see Ps 5:12). The singular form is collective (see the plural “upright in heart” in v. 10), though it may reflect the personal focus of the psalmist in this context.

[7:9]  ²⁶ tn The prefixed verbal form expresses the psalmist’s prayer or wish.

[7:9]  ²⁷ tn For other uses of the verb in this sense, see Job 7:18; Pss 11:4; 26:2; 139:23.

[7:9]  ²⁸ tn Heb “and [the one who] tests hearts and kidneys, just God.” The translation inverts the word order to improve the English style. The heart and kidneys were viewed as the seat of one’s volition, conscience, and moral character.

[35:1]  ²⁹ sn Psalm 35. The author, who faces ruthless enemies who seek his life for no reason, begs the Lord to fight his battles for him and to vindicate him by annihilating his adversaries.

[35:1]  ³⁰ tn Or “contend.”

[43:1]  ³¹ sn Psalm 43. Many medieval Hebrew mss combine Psalm 43 and Psalm 42 into one psalm. Psalm 43 is the only psalm in Book 2 of the Psalter (Psalms 42-72) that does not have a heading, suggesting that it was originally the third and concluding section of Psalm 42. Ps 43:5 is identical to the refrain in Ps 42:11 and almost identical to the refrain in Ps 42:5.

[43:1]  ³² tn Or “argue my case.”

[43:1]  ³³ tn The imperfect here expresses a request or wish. Note the imperatives in the first half of the verse. See also v. 3.

[43:1]  ³⁴ tn Heb “from the deceitful and evil man.” The Hebrew text uses the singular form “man” in a collective sense, as the reference to a “nation” in the parallel line indicates.

[94:1]  ³⁵ sn Psalm 94. The psalmist asks God to judge the wicked and affirms his confidence in God’s justice.

[94:1]  ³⁶ tn Heb “shine forth” (see Pss 50:2; 80:1).

[12:19]  ³⁷ tn Grk “the wrath,” referring to God’s wrath as the remainder of the verse shows.

[12:19]  ³⁸ sn A quotation from Deut 32:35.

[12:1]  ³⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[12:1]  ⁴⁰ tn The participle and two adjectives “alive, holy, and pleasing to God” are taken as predicates in relation to “sacrifice,” making the exhortation more emphatic. See ExSyn 618-19.

[6:10]  ⁴¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  ⁴² tn Grk “voice, saying”; the participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.

[6:10]  ⁴³ tn The expression ἕως πότε (ews pote) was translated “how long.” Cf. BDAG 423 s.v. ἕως 1.b.γ.

[6:10]  ⁴⁴ tn The Greek term here is δεσπότης (despoths; see L&N 37.63).