Exodus 14:30

14:30 So the Lord saved ¹  Israel on that day from the power ²  of the Egyptians, and Israel saw the Egyptians dead ³  on the shore of the sea.

Deuteronomy 13:9-11

13:9 Instead, you must kill him without fail! ⁴  Your own hand must be the first to strike him, ⁵  and then the hands of the whole community. 13:10 You must stone him to death ⁶  because he tried to entice you away from the Lord your God, who delivered you from the land of Egypt, that place of slavery. 13:11 Thus all Israel will hear and be afraid; no longer will they continue to do evil like this among you. ⁷ 

Deuteronomy 21:21

21:21 Then all the men of his city must stone him to death. In this way you will purge out ⁸  wickedness from among you, and all Israel ⁹  will hear about it and be afraid.

Deuteronomy 21:2

21:2 your elders and judges must go out and measure how far it is to the cities in the vicinity of the corpse. ¹⁰ 

Deuteronomy 12:11-12

12:11 Then you must come to the place the Lord your God chooses for his name to reside, bringing ¹¹  everything I am commanding you – your burnt offerings, sacrifices, tithes, the personal offerings you have prepared, ¹²  and all your choice votive offerings which you devote to him. ¹³  12:12 You shall rejoice in the presence of the Lord your God, along with your sons, daughters, male and female servants, and the Levites in your villages ¹⁴  (since they have no allotment or inheritance with you). ¹⁵ 

Psalms 58:10-11

58:10 The godly ¹⁶  will rejoice when they see vengeance carried out;

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

58:11 Then ¹⁷  observers ¹⁸  will say,

“Yes indeed, the godly are rewarded! ¹⁹ 

Yes indeed, there is a God who judges ²⁰  in the earth!”

Isaiah 66:24

66:24 “They will go out and observe the corpses of those who rebelled against me, for the maggots that eat them will not die, ²¹  and the fire that consumes them will not die out. ²²  All people will find the sight abhorrent.” ²³ 

Isaiah 66:1

66:1 This is what the Lord says:

“The heavens are my throne

and the earth is my footstool.

Where then is the house you will build for me?

Where is the place where I will rest?

Isaiah 5:20

5:20 Those who call evil good and good evil are as good as dead, ²⁴ 

who turn darkness into light and light into darkness,

who turn bitter into sweet and sweet into bitter. ²⁵ 

Isaiah 5:24

5:24 Therefore, as flaming fire ²⁶  devours straw,

and dry grass disintegrates in the flames,

so their root will rot,

and their flower will blow away like dust. ²⁷ 

For they have rejected the law of the Lord who commands armies,

they have spurned the commands ²⁸  of the Holy One of Israel. ²⁹ 

Revelation 18:9-10

18:9 Then ³⁰  the kings of the earth who committed immoral acts with her and lived in sensual luxury ³¹  with her will weep and wail for her when they see the smoke from the fire that burns her up. ³²  18:10 They will stand a long way off because they are afraid of her torment, and will say,

“Woe, woe, O great city,

Babylon the powerful city!

For in a single hour your doom ³³  has come!”

Revelation 18:20

18:20 (Rejoice over her, O heaven,

and you saints and apostles and prophets,

for God has pronounced judgment ³⁴  against her on your behalf!) ³⁵ 

[14:30]  ¹ tn The Hebrew term וַיּוֹשַׁע (vayyosha’) is the key summation of the chapter, and this part of the book: “So Yahweh saved Israel.” This is the culmination of all the powerful works of God through these chapters.

[14:30]  ² tn Heb “the hand,” with “hand” being a metonymy for power.

[14:30]  ³ tn The participle “dead” is singular, agreeing in form with “Egypt.”

[13:9]  ⁴ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with the words “without fail” (cf. NIV “you must certainly put him to death”).

[13:9]  ⁵ tn Heb “to put him to death,” but this is misleading in English for such an action would leave nothing for the others to do.

[13:10]  ⁶ sn Execution by means of pelting the offender with stones afforded a mechanism whereby the whole community could share in it. In a very real sense it could be done not only in the name of the community and on its behalf but by its members (cf. Lev 24:14; Num 15:35; Deut 21:21; Josh 7:25).

[13:11]  ⁷ sn Some see in this statement an argument for the deterrent effect of capital punishment (Deut 17:13; 19:20; 21:21).

[21:21]  ⁸ tn The Hebrew term בִּעַרְתָּה (bi’artah), here and elsewhere in such contexts (cf. Deut 13:5; 17:7, 12; 19:19; 21:9), suggests God’s anger which consumes like fire (thus בָעַר, ba’ar, “to burn”). See H. Ringgren, TDOT 2:203-4.

[21:21]  ⁹ tc Some LXX traditions read הַנִּשְׁאָרִים (hannish’arim, “those who remain”) for the MT’s יִשְׂרָאֵל (yisra’el, “Israel”), understandable in light of Deut 19:20. However, the more difficult reading found in the MT is more likely original.

[21:2]  ¹⁰ tn Heb “surrounding the slain [one].”

[12:11]  ¹¹ tn Heb “and it will be (to) the place where the Lord your God chooses to cause his name to dwell you will bring.”

[12:11]  ¹² tn Heb “heave offerings of your hand.”

[12:11]  ¹³ tn Heb “the Lord.” See note on “he” in 12:5.

[12:12]  ¹⁴ tn Heb “within your gates” (so KJV, NASB); NAB “who belongs to your community.”

[12:12]  ¹⁵ sn They have no allotment or inheritance with you. See note on the word “inheritance” in Deut 10:9.

[58:10]  ¹⁶ tn The singular is representative here, as is the singular from “wicked” in the next line.

[58:11]  ¹⁷ 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]  ¹⁸ tn Heb “man.” The singular is representative here.

[58:11]  ¹⁹ tn Heb “surely [there] is fruit for the godly.”

[58:11]  ²⁰ 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.

[66:24]  ²¹ tn Heb “for their worm will not die.”

[66:24]  ²² tn Heb “and their fire will not be extinguished.”

[66:24]  ²³ tn Heb “and they will be an abhorrence to all flesh.”

[5:20]  ²⁴ tn Heb “Woe [to] those who call.” See the note at v. 8.

[5:20]  ²⁵ sn In this verse the prophet denounces the perversion of moral standards. Darkness and bitterness are metaphors for evil; light and sweetness symbolize uprightness.

[5:24]  ²⁶ tn Heb “a tongue of fire” (so NASB), referring to a tongue-shaped flame.

[5:24]  ²⁷ sn They are compared to a flowering plant that withers quickly in a hot, arid climate.

[5:24]  ²⁸ tn Heb “the word.”

[5:24]  ²⁹ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[18:9]  ³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[18:9]  ³¹ tn On the term ἐστρηνίασεν (estrhniasen) BDAG 949 s.v. στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.”

[18:9]  ³² tn Grk “from the burning of her.” For the translation “the smoke from the fire that burns her up,” see L&N 14.63.

[18:10]  ³³ tn Or “judgment,” condemnation,” “punishment.” BDAG 569 s.v. κρίσις 1.a.β states, “The word oft. means judgment that goes against a person, condemnation, and the sentence that follows…ἡ κ. σου your judgment Rv 18:10.”

[18:20]  ³⁴ 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]  ³⁵ 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.