Deuteronomy 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 ¹  is rushing upon them!”

Job 13:24

13:24 Why do you hide your face ² 

and regard me as your enemy?

Jeremiah 13:14

13:14 And I will smash them like wine bottles against one another, children and parents alike. ³  I will not show any pity, mercy, or compassion. Nothing will keep me from destroying them,’ ⁴  says the Lord.”

Lamentations 2:5

ה (He)

2:5 The Lord, ⁵  like an enemy,

destroyed ⁶  Israel.

He destroyed ⁷  all her palaces;

he ruined her ⁸  fortified cities.

He made everyone in Daughter Judah

mourn and lament. ⁹ 

Luke 19:27

19:27 But as for these enemies of mine who did not want me to be their king, ¹⁰  bring them here and slaughter ¹¹  them ¹²  in front of me!’”

Luke 19:43-44

19:43 For the days will come upon you when your enemies will build ¹³  an embankment ¹⁴  against you and surround you and close in on you from every side. 19:44 They will demolish you ¹⁵  – you and your children within your walls ¹⁶  – and they will not leave within you one stone ¹⁷  on top of another, ¹⁸  because you did not recognize the time of your visitation from God.” ¹⁹ 

Luke 21:22-24

21:22 because these are days of vengeance, ²⁰  to fulfill ²¹  all that is written. 21:23 Woe to those who are pregnant and to those who are nursing their babies in those days! For there will be great distress ²²  on the earth and wrath against this people. 21:24 They ²³  will fall by the edge ²⁴  of the sword and be led away as captives ²⁵  among all nations. Jerusalem ²⁶  will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. ²⁷ 

Romans 12:19

12:19 Do not avenge yourselves, dear friends, but give place to God’s wrath, ²⁸  for it is written, “Vengeance is mine, I will repay,” ²⁹  says the Lord.

Revelation 6:10

6:10 They ³⁰  cried out with a loud voice, ³¹  “How long, ³²  Sovereign Master, ³³  holy and true, before you judge those who live on the earth and avenge our blood?”

Revelation 15:2

15:2 Then ³⁴  I saw something like a sea of glass ³⁵  mixed with fire, and those who had conquered ³⁶  the beast and his image and the number of his name. They were standing ³⁷  by ³⁸  the sea of glass, holding harps given to them by God. ³⁹ 

Revelation 15:4

15:4 Who will not fear you, O Lord,

and glorify ⁴⁰  your name, because you alone are holy? ⁴¹ 

All nations ⁴²  will come and worship before you

for your righteous acts ⁴³  have been revealed.”

Revelation 18:2

18:2 He ⁴⁴  shouted with a powerful voice:

“Fallen, fallen, is Babylon the great!

She ⁴⁵  has become a lair for demons,

a haunt ⁴⁶  for every unclean spirit,

a haunt for every unclean bird,

a haunt for every unclean and detested beast. ⁴⁷ 

Revelation 18:20

18:20 (Rejoice over her, O heaven,

and you saints and apostles and prophets,

for God has pronounced judgment ⁴⁸  against her on your behalf!) ⁴⁹ 

Revelation 19:2

19:2 because his judgments are true and just. ⁵⁰ 

For he has judged ⁵¹  the great prostitute

who corrupted the earth with her sexual immorality,

and has avenged the blood of his servants ⁵²  poured out by her own hands!” ⁵³ 

[32:35]  ¹ tn Heb “prepared things,” “impending things.” See BDB 800 s.v. עָתִיד.

[13:24]  ² sn The anthropomorphism of “hide the face” indicates a withdrawal of favor and an outpouring of wrath (see Ps 30:7 [8]; Isa 54:8; Ps 27:9). Sometimes God “hides his face” to make himself invisible or aloof (see 34:29). In either case, if God covers his face it is because he considers Job an enemy – at least this is what Job thinks.

[13:14]  ³ tn Or “children along with their parents”; Heb “fathers and children together.”

[13:14]  ⁴ tn Heb “I will not show…so as not to destroy them.”

[2:5]  ⁴ tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”). See the tc note at 1:14.

[2:5]  ⁵ tn Heb “swallowed up.”

[2:5]  ⁶ tn Heb “swallowed up.”

[2:5]  ⁷ tn Heb “his.” For consistency this has been translated as “her.”

[2:5]  ⁸ tn Heb “He increased in Daughter Judah mourning and lamentation.”

[19:27]  ⁵ tn Grk “to rule over them.”

[19:27]  ⁶ tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).

[19:27]  ⁷ sn Slaughter them. To reject the king is to face certain judgment from him.

[19:43]  ⁶ sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in a.d. 70. The details of the siege have led some to see Luke writing this after Jerusalem’s fall, but the language of the verse is like God’s exilic judgment for covenant unfaithfulness (Hab 2:8; Jer 6:6, 14; 8:13-22; 9:1; Ezek 4:2; 26:8; Isa 29:1-4). Specific details are lacking and the procedures described (build an embankment against you) were standard Roman military tactics.

[19:43]  ⁷ sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.

[19:44]  ⁷ tn Grk “They will raze you to the ground.”

[19:44]  ⁸ tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.

[19:44]  ⁹ sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ¹⁰ tn Grk “leave stone on stone.”

[19:44]  ¹¹ tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.

[21:22]  ⁸ tn Or “of punishment.” This is a time of judgment.

[21:22]  ⁹ tn The passive construction with the infinitive πλησθῆναι (plhsqhnai) has been translated as an active construction for simplicity, in keeping with contemporary English style.

[21:23]  ⁹ sn Great distress means that this is a period of great judgment.

[21:24]  ¹⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ¹¹ tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).

[21:24]  ¹² sn Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives.

[21:24]  ¹³ tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ¹⁴ sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.

[12:19]  ¹¹ tn Grk “the wrath,” referring to God’s wrath as the remainder of the verse shows.

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

[6:10]  ¹² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  ¹³ tn Grk “voice, saying”; the participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.

[6:10]  ¹⁴ tn The expression ἕως πότε (ews pote) was translated “how long.” Cf. BDAG 423 s.v. ἕως 1.b.γ.

[6:10]  ¹⁵ tn The Greek term here is δεσπότης (despoths; see L&N 37.63).

[15:2]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:2]  ¹⁴ sn See Rev 4:6 where the sea of glass was mentioned previously.

[15:2]  ¹⁵ tn Or “had been victorious over”; traditionally, “had overcome.”

[15:2]  ¹⁶ tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”

[15:2]  ¹⁷ tn Or “on.” The preposition ἐπί (epi) with the accusative case could mean “on, at, by, near”; given the nature of this scene appearing in a vision, it is difficult to know precisely which the author of Revelation intended. See BDAG 363 s.v. ἐπί 1.c.γ, “At, by, near someone or someth.”

[15:2]  ¹⁸ tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.

[15:4]  ¹⁴ tn Or “and praise.”

[15:4]  ¹⁵ sn Because you alone are holy. In the Greek text the sentence literally reads “because alone holy.” Three points can be made in connection with John’s language here: (1) Omitting the second person, singular verb “you are” lays stress on the attribute of God’s holiness. (2) The juxtaposition of alone with holy stresses the unique nature of God’s holiness and complete “otherness” in relationship to his creation. It is not just moral purity which is involved in the use of the term holy, though it certainly includes that. It is also the pervasive OT idea that although God is deeply involved in the governing of his creation, he is to be regarded as separate and distinct from it. (3) John’s use of the term holy is also intriguing since it is the term ὅσιος (Josios) and not the more common NT term ἅγιος (Jagios). The former term evokes images of Christ’s messianic status in early Christian preaching. Both Peter in Acts 2:27 and Paul in Acts 13:35 apply Psalm 16:10 (LXX) to Jesus, referring to him as the “holy one” (ὅσιος). It is also the key term in Acts 13:34 (Isa 55:3 [LXX]) where it refers to the “holy blessings” (i.e., forgiveness and justification) brought about through Jesus in fulfillment of Davidic promise. Thus, in Rev 15:3-4, when John refers to God as “holy,” using the term ὅσιος in a context where the emphasis is on both God and Christ, there might be an implicit connection between divinity and the Messiah. This is bolstered by the fact that the Lamb is referred to in other contexts as the King of Kings and Lord of Lords (cf. 1:5; 17:14; 19:16 and perhaps 11:15; G. K. Beale, Revelation [NIGTC], 796-97).

[15:4]  ¹⁶ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[15:4]  ¹⁷ tn Or perhaps, “your sentences of condemnation.” On δικαίωμα (dikaiwma) in this context BDAG 249 s.v. 2. states, “righteous deed…δι᾿ ἑνὸς δικαιώματος (opp. παράπτωμα) Ro 5:18. – B 1:2 (cp. Wengst, Barnabas-brief 196, n.4); Rv 15:4 (here perh.= ‘sentence of condemnation’ [cp. Pla., Leg. 9, 864e; ins fr. Asia Minor: LBW 41, 2 [κατὰ] τὸ δι[καί]ωμα τὸ κυρω[θέν]= ‘acc. to the sentence which has become valid’]; difft. Wengst, s. above); 19:8.”

[18:2]  ¹⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style

[18:2]  ¹⁶ tn Or “It” (the subject is embedded in the verb in Greek; the verb only indicates that it is third person). Since the city has been personified as the great prostitute, the feminine pronoun was used in the translation.

[18:2]  ¹⁷ tn Here BDAG 1067 s.v. φυλακή 3 states, “a place where guarding is done, prison…Of the nether world or its place of punishment (πνεῦμα 2 and 4c) 1 Pt 3:19 (BReicke, The Disobedient Spirits and Christian Baptism ’46, 116f). It is in a φ. in the latter sense that Satan will be rendered harmless during the millennium Rv 20:7. The fallen city of Babylon becomes a φυλακή haunt for all kinds of unclean spirits and birds 18:2ab.”

[18:2]  ¹⁸ tc There are several problems in this verse. It seems that according to the ms evidence the first two phrases (i.e., “and a haunt for every unclean spirit, and a haunt for every unclean bird” [καὶ φυλακὴ παντὸς πνεύματος ἀκαθάρτου καὶ φυλακὴ παντὸς ὀρνέου ἀκαθάρτου, kai fulakh panto" pneumato" akaqartou kai fulakh panto" orneou akaqartou]) are to be regarded as authentic, though there are some ms discrepancies. The similar beginnings (καὶ φυλακὴ παντός) and endings (ἀκαθάρτου) of each phrase would easily account for some mss omitting one or the other phrase. The third phrase (“a haunt for every unclean animal” [καὶ φυλακὴ παντὸς θηρίου ἀκαθάρτου, kai fulakh panto" qhriou akaqartou]), however, is more problematic since it is missing in several important mss (א C 051 Ï). The passage as a whole, including the third phrase, seems to be an allusion to Isa 13:21 and 34:11. It seems reasonable, in such a case, to assume that since there is good ms evidence to support the third phrase (A 1611 2329 al), it probably dropped out of certain mss because of its similarity to the two preceding clauses. It is the presence of all three phrases in the original that most likely gave rise to the divergent ms evidence extant today.

[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.

[19:2]  ¹⁷ tn Compare the similar phrase in Rev 16:7.

[19:2]  ¹⁸ 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]  ¹⁹ tn See the note on the word “servants” in 1:1.

[19:2]  ²⁰ tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).