Judges 20:21

20:21 The Benjaminites attacked from Gibeah and struck down twenty-two thousand Israelites that day. ¹ 

Genesis 18:25

18:25 Far be it from you to do such a thing – to kill the godly with the wicked, treating the godly and the wicked alike! Far be it from you! Will not the judge ²  of the whole earth do what is right?” ³ 

Job 9:12-13

9:12 If he snatches away, ⁴  who can turn him back? ⁵ 

Who dares to say to him, ‘What are you doing?’

9:13 God does not restrain his anger; ⁶ 

under him the helpers of Rahab ⁷  lie crushed. ⁸ 

Psalms 97:2

97:2 Dark clouds surround him;

equity and justice are the foundation of his throne. ⁹ 

Romans 2:5

2:5 But because of your stubbornness ¹⁰  and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed! ¹¹ 

Romans 3:5

3:5 But if our unrighteousness demonstrates ¹²  the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is he? ¹³  (I am speaking in human terms.) ¹⁴ 

Romans 11:33

11:33 Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how fathomless his ways!

[20:21]  ¹ tn Heb “The sons of Benjamin came out of Gibeah and they struck down in Israel that day twenty-two thousand men to the ground.”

[18:25]  ² tn Or “ruler.”

[18:25]  ³ sn Will not the judge of the whole earth do what is right? For discussion of this text see J. L. Crenshaw, “Popular Questioning of the Justice of God in Ancient Israel,” ZAW 82 (1970): 380-95, and C. S. Rodd, “Shall Not the Judge of All the Earth Do What Is Just?” ExpTim 83 (1972): 137-39.

[9:12]  ⁴ tn E. Dhorme (Job, 133) surveys the usages and concludes that the verb חָתַף (khataf) normally describes the wicked actions of a man, especially by treachery or trickery against another. But a verb חָתַף (khataf) is found nowhere else; a noun “robber” is found in Prov 23:28. Dhorme sees no reason to emend the text, because he concludes that the two verbs are synonymous. Job is saying that if God acts like a plunderer, there is no one who can challenge what he does.

[9:12]  ⁵ tn The verb is the Hiphil imperfect (potential again) from שׁוּב (shuv). In this stem it can mean “turn back, refute, repel” (BDB 999 s.v. Hiph.5).

[9:13]  ⁶ sn The meaning of the line is that God’s anger will continue until it has accomplished its purpose (23:13-14).

[9:13]  ⁷ sn “Rahab” is not to be confused with the harlot of the same name from Jericho. “Rahab” is identified with Tiamat of the Babylonian creation epic, or Leviathan of the Canaanite myths. It is also used in parallelism to the sea (26:12), or the Red Sea (Ps 74:13), and so comes to symbolize Egypt (Isa 30:7). In the Babylonian Creation Epic there is reference to the helpers of Tiamat. In the Bible the reference is only to the raging sea, which the Lord controlled at creation.

[9:13]  ⁸ tn The verb שָׁחַח (shakhakh) means “to be prostrate” or “to crouch.” Here the enemies are prostrate under the feet of God – they are crushed.

[97:2]  ⁹ sn The Lord’s throne symbolizes his kingship.

[2:5]  ¹⁰ tn Grk “hardness.” Concerning this imagery, see Jer 4:4; Ezek 3:7; 1 En. 16:3.

[2:5]  ¹¹ tn Grk “in the day of wrath and revelation of the righteous judgment of God.”

[3:5]  ¹² tn Or “shows clearly.”

[3:5]  ¹³ tn Grk “That God is not unjust to inflict wrath, is he?”

[3:5]  ¹⁴ sn The same expression occurs in Gal 3:15, and similar phrases in Rom 6:19 and 1 Cor 9:8.