English Standard Version
The LORD is a jealous and avenging God; the LORD is avenging and wrathful; the LORD takes vengeance on his adversaries and keeps wrath for his enemies.
King James Bible
God is jealous, and the LORD revengeth; the LORD revengeth, and is furious; the LORD will take vengeance on his adversaries, and he reserveth wrath for his enemies.
American Standard Version
Jehovah is a jealous God and avengeth; Jehovah avengeth and is full of wrath; Jehovah taketh vengeance on his adversaries, and he reserveth wrath for his enemies.
The Lord is a jealous God, and a revenger: the Lord is a revenger, and hath wrath: the Lord taketh vengeance on his adversaries, and he is angry with his enemies.
English Revised Version
The LORD is a jealous God and avengeth; the LORD avengeth and is full of wrath; the LORD taketh vengeance on his adversaries, and he reserveth wrath for his enemies.
Webster's Bible Translation
God is jealous, and the LORD avengeth; the LORD avengeth, and is furious; the LORD will take vengeance on his adversaries, and he reserveth wrath for his enemies.
Nahum 1:2 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
When the danger was at its height, the upper-steersman, or ship's captain (rabh hachōbhēl, the chief of the ship's governors; chōbhēl with the article is a collective noun, and a denom. from chebhel, a ship's cable, hence the one who manages, steers, or guides the ship), wakes him with the words, "How canst thou sleep soundly? Arise, and call upon thy God; perhaps God (hâ'ĕlōhı̄m with the article, 'the true God') will think of us, that we may not perish." The meaning of יתעשּׁת is disputed. As עשׁת is used in Jeremiah 5:28 in the sense of shining (viz., of fat), Calvin and others (last of all, Hitzig) have maintained that the hithpael has the meaning, shown himself shining, i.e., bright (propitious); whilst others, including Jerome, prefer the meaning think again, which is apparently better supported than the former, not only by the Chaldee, but also by the nouns עשׁתּוּת (Job 12:5) and עשׁתּון (Psalm 146:4). God's thinking of a person involves the idea of active assistance. For the thought itself, compare Psalm 40:18. The fact that Jonah obeyed this awakening call is passed over as self-evident; and in Jonah 1:7 the narrative proceeds to relate, that as the storm had not abated in the meantime, the sailors, firmly believing that some one in the ship had committed a crime which had excited the anger of God that was manifesting itself in the storm, had recourse to the lot to find out the culprit. בּשׁלּמי equals בּאשׁר למי (Jonah 1:8), as שׁ is the vulgar, and in conversation the usual contraction for אשׁר: "on account of whom" (בּאשׁר, in this that equals because, or followed by ל, on account of). הרעה, the misfortune (as in Amos 3:6), - namely, the storm which is threatening destruction. The lot fell upon Jonah. "The fugitive is taken by lot, not from any virtue in lots themselves, least of all the lots of heathen, but by the will of Him who governs uncertain lots" (Jerome).
When Jonah had been singled out by the lot as the culprit, the sailors called upon him to confess his guilt, asking him at the same time about his country, his occupation, and his parentage. The repetition of the question, on whose account this calamity had befallen them, which is omitted in the lxx (Vatic.), the Socin. prophets, and Cod. 195 of Kennicott, is found in the margin in Cod. 384, and is regarded by Grimm and Hitzig as a marginal gloss that has crept into the text. It is not superfluous, however; still less does it occasion any confusion; on the contrary, it is quite in order. The sailors wanted thereby to induce Jonah to confess with his own mouth that he was guilty, now that the lot had fallen upon him, and to disclose his crime (Ros. and others). As an indirect appeal to confess his crime, it prepares the way for the further inquiries as to his occupation, etc. They inquired about this occupation, because it might be a disreputable one, and one which excited the wrath of the gods; also about his parentage, and especially about the land and people from which he sprang, that they might be able to pronounce a safe sentence upon his crime.
Treasury of Scripture Knowledge
God is jealous, and the Lord revengeth. or, The Lord is a jealous God, and a revenger.
is furious. Heb. that hath fury.
You shall not bow down to them or serve them, for I the LORD your God am a jealous God, visiting the iniquity of the fathers on the children to the third and the fourth generation of those who hate me,
and repays to their face those who hate him, by destroying them. He will not be slack with one who hates him. He will repay him to his face.
Vengeance is mine, and recompense, for the time when their foot shall slip; for the day of their calamity is at hand, and their doom comes swiftly.'
if I sharpen my flashing sword and my hand takes hold on judgment, I will take vengeance on my adversaries and will repay those who hate me.
But Joshua said to the people, "You are not able to serve the LORD, for he is a holy God. He is a jealous God; he will not forgive your transgressions or your sins.
O LORD, God of vengeance, O God of vengeance, shine forth!
The prophets who preceded you and me from ancient times prophesied war, famine, and pestilence against many countries and great kingdoms.
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.