Ezekiel 7:8

7:8 Soon now I will pour out my rage ¹  on you; I will fully vent my anger against you. I will judge you according to your behavior. I will hold you accountable for all your abominable practices.

Ezekiel 14:19

14:19 “Or suppose I were to send a plague into that land, and pour out my rage on it with bloodshed, killing both people and animals.

Ezekiel 21:31

21:31 I will pour out my anger on you;

the fire of my fury I will blow on you.

I will hand you over to brutal men,

who are skilled in destruction.

Ezekiel 21:2

21:2 “Son of man, turn toward ²  Jerusalem ³  and speak out against the sanctuaries. Prophesy against the land of Israel

Ezekiel 34:21

34:21 Because you push with your side and your shoulder, and thrust your horns at all the weak sheep until you scatter them abroad, ⁴ 

Ezekiel 34:26

34:26 I will turn them and the regions around my hill into a blessing. I will make showers come down in their season; they will be showers that bring blessing. ⁵ 

Isaiah 42:25

42:25 So he poured out his fierce anger on them,

along with the devastation ⁶  of war.

Its flames encircled them, but they did not realize it; ⁷ 

it burned against them, but they did notice. ⁸ 

Jeremiah 7:20

7:20 So,” the Lord God ⁹  says, “my raging fury will be poured out on this land. ¹⁰  It will be poured out on human beings and animals, on trees and crops. ¹¹  And it will burn like a fire which cannot be extinguished.”

Jeremiah 44:6

44:6 So my anger and my wrath were poured out and burned like a fire through the towns of Judah and the streets of Jerusalem. That is why they have become the desolate ruins that they are today.’

Lamentations 2:4

ד (Dalet)

2:4 He prepared his bow ¹²  like an enemy;

his right hand was ready to shoot. ¹³ 

Like a foe he killed everyone,

even our strong young men; ¹⁴ 

he has poured out his anger like fire

on the tent ¹⁵  of Daughter Zion.

Lamentations 4:11

כ (Kaf)

4:11 The Lord fully vented ¹⁶  his wrath;

he poured out his fierce anger. ¹⁷ 

He started a fire in Zion;

it consumed her foundations. ¹⁸ 

Nahum 1:6

1:6 No one can withstand ¹⁹  his indignation! ²⁰ 

No one can resist ²¹  his fierce anger! ²² 

His wrath is poured out like volcanic fire,

boulders are broken up ²³  as he approaches. ²⁴ 

Revelation 14:10

14:10 that person ²⁵  will also drink of the wine of God’s anger ²⁶  that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur ²⁷  in front of the holy angels and in front of the Lamb.

Revelation 16:1-21

The Bowls of God’s Wrath

16:1 Then ²⁸  I heard a loud voice from the temple declaring to the seven angels: “Go and pour out on the earth the seven bowls containing God’s wrath.” ²⁹  16:2 So ³⁰  the first angel ³¹  went and poured out his bowl on the earth. Then ³²  ugly and painful sores ³³  appeared on the people ³⁴  who had the mark of the beast and who worshiped his image.

16:3 Next, ³⁵  the second angel ³⁶  poured out his bowl on the sea and it turned into blood, like that of a corpse, and every living creature that was in the sea died.

16:4 Then ³⁷  the third angel ³⁸  poured out his bowl on the rivers and the springs of water, and they turned into blood. 16:5 Now ³⁹  I heard the angel of the waters saying:

“You are just ⁴⁰  – the one who is and who was,

the Holy One – because you have passed these judgments, ⁴¹ 

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

so ⁴²  you have given them blood to drink. They got what they deserved!” ⁴³ 

16:7 Then ⁴⁴  I heard the altar reply, ⁴⁵  “Yes, Lord God, the All-Powerful, ⁴⁶  your judgments are true and just!”

16:8 Then ⁴⁷  the fourth angel ⁴⁸  poured out his bowl on the sun, and it was permitted to scorch people ⁴⁹  with fire. 16:9 Thus ⁵⁰  people ⁵¹  were scorched by the terrible heat, ⁵²  yet ⁵³  they blasphemed the name of God, who has ruling authority ⁵⁴  over these plagues, and they would not repent and give him glory.

16:10 Then ⁵⁵  the fifth angel ⁵⁶  poured out his bowl on the throne of the beast so that ⁵⁷  darkness covered his kingdom, ⁵⁸  and people ⁵⁹  began to bite ⁶⁰  their tongues because ⁶¹  of their pain. 16:11 They blasphemed the God of heaven because of their sufferings ⁶²  and because of their sores, ⁶³  but nevertheless ⁶⁴  they still refused to repent ⁶⁵  of their deeds.

16:12 Then ⁶⁶  the sixth angel ⁶⁷  poured out his bowl on the great river Euphrates and dried up its water ⁶⁸  to prepare the way ⁶⁹  for the kings from the east. ⁷⁰  16:13 Then ⁷¹  I saw three unclean spirits ⁷²  that looked like frogs coming out of the mouth of the dragon, out of the mouth of the beast, and out of the mouth of the false prophet. 16:14 For they are the spirits of the demons performing signs who go out to the kings of the earth ⁷³  to bring them together for the battle that will take place on the great day of God, the All-Powerful. ⁷⁴ 

16:15 (Look! I will come like a thief!

Blessed is the one who stays alert and does not lose ⁷⁵  his clothes so that he will not have to walk around naked and his shameful condition ⁷⁶  be seen.) ⁷⁷ 

16:16 Now ⁷⁸  the spirits ⁷⁹  gathered the kings and their armies ⁸⁰  to the place that is called Armageddon ⁸¹  in Hebrew.

16:17 Finally ⁸²  the seventh angel ⁸³  poured out his bowl into the air and a loud voice came out of the temple from the throne, saying: “It is done!” 16:18 Then ⁸⁴  there were flashes of lightning, roaring, ⁸⁵  and crashes of thunder, and there was a tremendous earthquake – an earthquake unequaled since humanity ⁸⁶  has been on the earth, so tremendous was that earthquake. 16:19 The ⁸⁷  great city was split into three parts and the cities of the nations ⁸⁸  collapsed. ⁸⁹  So ⁹⁰  Babylon the great was remembered before God, and was given the cup ⁹¹  filled with the wine made of God’s furious wrath. ⁹²  16:20 Every ⁹³  island fled away ⁹⁴  and no mountains could be found. ⁹⁵  16:21 And gigantic hailstones, weighing about a hundred pounds ⁹⁶  each, fell from heaven ⁹⁷  on people, ⁹⁸  but they ⁹⁹  blasphemed God because of the plague of hail, since it ¹⁰⁰  was so horrendous. ¹⁰¹ 

[7:8]  ¹ tn The expression “to pour out rage” also occurs in Ezek 9:8; 14:19; 20:8, 13, 21; 22:31; 30:15; 36:18.

[21:2]  ² tn Heb “set your face toward.”

[21:2]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[34:21]  ⁴ tn Heb “outside.”

[34:26]  ⁵ tn Heb “showers of blessing.” Abundant rain, which in turn produces fruit and crops (v. 27), is a covenantal blessing for obedience (Lev 26:4).

[42:25]  ⁶ tn Heb “strength” (so KJV, NASB); NAB “fury”; NASB “fierceness”; NIV “violence.”

[42:25]  ⁷ tn Heb “and it blazed against him all around, but he did not know.” The subject of the third feminine singular verb “blazed” is the divine חֵמָה (khemah, “anger”) mentioned in the previous line.

[42:25]  ⁸ tn Heb “and it burned against him, but he did not set [it] upon [the] heart.”

[7:20]  ⁹ tn Heb “Lord Yahweh.” The translation follows the ancient Jewish tradition of substituting the Hebrew word for God for the proper name Yahweh.

[7:20]  ¹⁰ tn Heb “this place.” Some see this as a reference to the temple but the context has been talking about what goes on in the towns of Judah and Jerusalem and the words that follow, meant as a further explanation, are applied to the whole land.

[7:20]  ¹¹ tn Heb “the trees of/in the field and the fruit of/in the ground.”

[2:4]  ¹² tn Heb “bent His bow.” When the verb דָּרַךְ (darakh) is used with the noun קֶשֶׁת (qeshet, “archer-bow”), it means “to bend [a bow]” to string it in preparation for shooting arrows (1 Chr 5:18; 8:40; 2 Chr 14:7; Jer 50:14, 29; 51:3). This idiom is used figuratively to describe the assaults of the wicked (Pss 11:2; 37:14) and the judgments of the Lord (Ps 7:13; Lam 2:4; 3:12) (BDB 202 s.v. דָּרַךְ 4). The translation “he prepared his bow” is the slightly more general modern English idiomatic equivalent of the ancient Hebrew idiom “he bent his bow” – both refer to preparations to get ready to shoot arrows.

[2:4]  ¹³ tn Heb “His right hand is stationed.”

[2:4]  ¹⁴ tn Heb “the ones who were pleasing to the eye.”

[2:4]  ¹⁵ tn The singular noun אֹהֶל (’ohel, “tent”) may function as a collective, referring to all tents in Judah. A parallel expression occurs in verse 2 using the plural: “all the dwellings of Jacob” (כָּל־נְאוֹת יַעֲקֹב, kol-nÿ’ot ya’aqov). The singular “tent” matches the image of “Daughter Zion.” On the other hand, the singular “the tent of Daughter Zion” might be a hyperbolic synecdoche of container (= tent) for contents (= inhabitants of Zion).

[4:11]  ¹⁶ tn Heb “has completed.” The verb כִּלָּה (killah), Piel perfect 3rd person masculine singular from כָּלָה (kalah, “to complete”), has a range of closely related meanings: (1) “to complete, bring to an end,” (2) “to accomplish, finish, cease,” (3) “to use up, exhaust, consume.” Used in reference to God’s wrath, it describes God unleashing his full measure of anger so that divine justice is satisfied. This is handled admirably by several English versions: “The Lord has given full vent to his wrath” (NIV), “The Lord gave full vent to his wrath” (RSV, NRSV), “The Lord vented all his fury” (NJPS), “The Lord turned loose the full force of his fury” (TEV). Others miss the mark: “The Lord has accomplished his wrath/fury” (KJV, NKJV, ASV, NASB).

[4:11]  ¹⁷ tn Heb “the heat of his anger.”

[4:11]  ¹⁸ tn The term יְסוֹד (yÿsod, “foundation”) refers to the ground-level and below ground-level foundation stones of a city wall (Ps 137:7; Lam 4:11; Mic 1:6).

[1:6]  ¹⁹ tn Heb “stand before” (so KJV, NASB, NRSV, NLT). The Hebrew verb עָמַד (’amad, “stand”) here denotes “to resist, withstand.” It is used elsewhere of warriors taking a stand in battle to hold their ground against enemies (Judg 2:14; Josh 10:8; 21:44; 23:9; 2 Kgs 10:4; Dan 11:16; Amos 2:15). It is also used of people trying to protect their lives from enemy attack (Esth 8:11; 9:16). Like a mighty warrior, the Lord will attack his enemies, but none will be able to make a stand against him; none will be able to hold their ground against him; and none will be able to protect themselves from his onslaught (Pss 76:7[8]; 147:17; Mal 3:2).

[1:6]  ²⁰ tn Heb “Who can stand before his indignation?” The rhetorical question expects a negative answer; it is translated here as an emphatic denial. The Hebrew noun זַעַם (za’am, “indignation, curse”) connotes the angry wrath or indignant curse of God (Isa 10:5, 25; 13:5; 26:20; 30:27; Jer 10:10; 15:17; 50:25; Ezek 21:36; 22:24, 31; Hab 3:12; Zeph 3:8; Pss 38:4; 69:25; 78:49; 102:11; Lam 2:6; Dan 8:19; 11:36). It depicts anger expressed in the form of punishment (HALOT 276 s.v.; TWOT 1:247).

[1:6]  ²¹ tn Heb “Who can rise up against…?” The verb יָקוּם (yaqum, “arise”) is here a figurative expression connoting resistance. Although the adversative sense of בְּ (bet) with יָקוּם (yaqum, “against him”) is attested, denoting hostile action taken against one’s enemy (Mic 7:6; Ps 27:12), the locative sense (“before him”) is preferred due to the parallelism with לִפְנֵי (lifney, “before him”).

[1:6]  ²² tn Heb “Who can rise up against the heat of his anger?” The rhetorical question expects a negative answer which is translated as an emphatic denial to clarify the point.

[1:6]  ²³ tn Or “burst into flames.” The Niphal perfect נִתְּצוּ (nittÿtsu) from נָתַץ (natats, “to break up, throw down”) may denote “are broken up” or “are thrown down.” The BHS editors suggest emending the MT’s נִתְּצוּ (nittÿtsu) to נִצְּתּוּ (nitsÿtu, Niphal perfect from יָצַת [yatsat, “to burn, to kindle, to burst into flames”]): “boulders burst into flames.” This merely involves the simple transposition of the second and third consonants. This emendation is supported by a few Hebrew mss (cited in BHS apparatus). It is supported contextually by fire and heat motifs in 1:5-6. The same metathesis of נִתְּצוּ and נִצְּתּוּ occurs in Jer 4:26.

[1:6]  ²⁴ tn Heb “before him” (so NAB, NIV, TEV).

[14:10]  ²⁵ tn Grk “he himself.”

[14:10]  ²⁶ tn The Greek word for “anger” here is θυμός (qumos), a wordplay on the “passion” (θυμός) of the personified city of Babylon in 14:8.

[14:10]  ²⁷ tn Traditionally, “brimstone.”

[16:1]  ²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[16:1]  ²⁹ tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.

[16:2]  ³⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the directions given by the voice from the temple.

[16:2]  ³¹ tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.

[16:2]  ³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:2]  ³³ tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.

[16:2]  ³⁴ tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:3]  ³⁵ tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.

[16:3]  ³⁶ tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.

[16:4]  ³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:4]  ³⁸ tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.

[16:5]  ³⁹ tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.

[16:5]  ⁴⁰ tn Or “righteous,” although the context favors justice as the theme.

[16:5]  ⁴¹ tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.

[16:6]  ⁴² 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]  ⁴³ tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”

[16:7]  ⁴⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:7]  ⁴⁵ tn Grk “the altar saying.”

[16:7]  ⁴⁶ 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.”

[16:8]  ⁴⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:8]  ⁴⁸ tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.

[16:8]  ⁴⁹ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:9]  ⁵⁰ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.

[16:9]  ⁵¹ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:9]  ⁵² tn On this phrase BDAG 536 s.v. καῦμα states, “burning, heat Rv 7:16…καυματίζεσθαι κ. μέγα be burned with a scorching heat 16:9.”

[16:9]  ⁵³ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[16:9]  ⁵⁴ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[16:10]  ⁵⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:10]  ⁵⁶ tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.

[16:10]  ⁵⁷ tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.

[16:10]  ⁵⁸ tn Grk “his kingdom became dark.”

[16:10]  ⁵⁹ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:10]  ⁶⁰ tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”

[16:10]  ⁶¹ tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.

[16:11]  ⁶² tn Grk “pains” (the same term in Greek [πόνος, ponos] as the last word in v. 11, here translated “sufferings” because it is plural). BDAG 852 s.v. 2 states, “ἐκ τοῦ π. in pain…Rv 16:10; pl. (Gen 41:51; Jos., C. Ap. 2, 146; Test. Jud. 18:4) ἐκ τῶν π. …because of their sufferings vs. 11.”

[16:11]  ⁶³ tn Or “ulcerated sores” (see 16:2).

[16:11]  ⁶⁴ tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.

[16:11]  ⁶⁵ tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.

[16:12]  ⁶⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:12]  ⁶⁷ tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.

[16:12]  ⁶⁸ tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.

[16:12]  ⁶⁹ tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.

[16:12]  ⁷⁰ tn Grk “from the rising of the sun.” BDAG 74 s.v. ἀνατολή 2.a takes this as a geographical direction: “ἀπὸ ἀ. ἡλίου…from the east Rv 7:2; 16:12; simply ἀπὸ ἀ. …21:13.”

[16:13]  ⁷¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:13]  ⁷² sn According to the next verse, these three unclean spirits are spirits of demons.

[16:14]  ⁷³ tn BDAG 699 s.v. οἰκουμένη 1 states, “the inhabited earth, the world…ὅλη ἡ οἰκ. the whole inhabited earth…Mt 24:14; Ac 11:28; Rv 3:10; 16:14.”

[16:14]  ⁷⁴ 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.”

[16:15]  ⁷⁵ tn Grk “and keeps.” BDAG 1002 s.v. τηρέω 2.c states “of holding on to someth. so as not to give it up or lose it…τὰ ἱμάτια αὐτοῦ Rv 16:15 (or else he will have to go naked).”

[16:15]  ⁷⁶ tn On the translation of ἀσχημοσύνη (aschmosunh) as “shameful condition” see L&N 25.202. The indefinite third person plural (“and they see”) has been translated as a passive here.

[16:15]  ⁷⁷ sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator. Many interpreters have seen this verse as so abrupt that it could not be an original part of the work, but the author has used such asides before (1:7; 14:13) and the suddenness here (on the eve of Armageddon) is completely parallel to Jesus’ warning in Mark 13:15-16 and parallels.

[16:16]  ⁷⁸ tn Here καί (kai) has been translated as “now” to indicate the resumption and conclusion of the remarks about the pouring out of the sixth bowl.

[16:16]  ⁷⁹ tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.

[16:16]  ⁸⁰ tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.

[16:16]  ⁸¹ tc There are many variations in the spelling of this name among the Greek mss, although ῾Αρμαγεδών (&armagedwn) has the best support. The usual English spelling is Armageddon, used in the translation.

[16:17]  ⁸² tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.

[16:17]  ⁸³ tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.

[16:18]  ⁸⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:18]  ⁸⁵ tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”

[16:18]  ⁸⁶ tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.

[16:19]  ⁸⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[16:19]  ⁸⁸ tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[16:19]  ⁸⁹ tn Grk “fell.”

[16:19]  ⁹⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).

[16:19]  ⁹¹ tn Grk “the cup of the wine of the anger of the wrath of him.” The concatenation of four genitives has been rendered somewhat differently by various translations (see the note on the word “wrath”).

[16:19]  ⁹² tn Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (qumo") and ὀργή (orgh) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature (Exod 32:12; Jer 32:37; Lam 2:3; CD 10:9). Thus in Rev 14:8 (to which the present passage alludes) and 18:3 there is irony: The wine of immoral behavior with which Babylon makes the nations drunk becomes the wine of God’s wrath for her.

[16:20]  ⁹³ tn Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:20]  ⁹⁴ tn Or “vanished.”

[16:20]  ⁹⁵ sn Every island fled away and no mountains could be found. Major geographical and topographical changes will accompany the Day of the Lord.

[16:21]  ⁹⁶ tn Here BDAG 988 s.v. ταλαντιαῖος states, “weighing a talent…χάλαζα μεγάλη ὡς ταλαντιαία a severe hailstorm with hailstones weighing a talent (the talent=125 librae, or Roman pounds of c. 343 gr. or 12 ounces each) (weighing about a hundred pounds NRSV) Rv 16:21.” This means each hailstone would weigh just under 100 pounds or 40 kilograms.

[16:21]  ⁹⁷ tn Or “the sky.” Due to the apocalyptic nature of this book, it is probably best to leave the translation as “from heaven,” since God is ultimately the source of the judgment.

[16:21]  ⁹⁸ tn Grk “on men,” but ἄνθρωπος (anqrwpo") is used here in a generic sense to refer to people in general (the hailstones did not single out adult males, but would have also fallen on women and children).

[16:21]  ⁹⁹ tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.

[16:21]  ¹⁰⁰ tn Grk “the plague of it.”

[16:21]  ¹⁰¹ tn Grk “since the plague of it was exceedingly great.”