Keluaran 23:7

23:7 Keep your distance ¹  from a false charge ²  – do not kill the innocent and the righteous, ³  for I will not justify the wicked. ⁴ 

Keluaran 23:21

23:21 Take heed because of him, and obey his voice; do not rebel against him, for he will not pardon your transgressions, for my name ⁵  is in him.

Bilangan 14:18-23

14:18 ‘The Lord is slow to anger and abounding in loyal love, ⁶  forgiving iniquity and transgression, ⁷  but by no means clearing ⁸  the guilty, visiting the iniquity of the fathers on the children until the third and fourth generations.’ ⁹  14:19 Please forgive ¹⁰  the iniquity of this people according to your great loyal love, ¹¹  just as you have forgiven this people from Egypt even until now.”

14:20 Then the Lord said, “I have forgiven them as you asked. ¹²  14:21 But truly, as I live, ¹³  all the earth will be filled with the glory of the Lord. 14:22 For all the people have seen my glory and my signs that I did in Egypt and in the wilderness, and yet have tempted ¹⁴  me now these ten times, ¹⁵  and have not obeyed me, ¹⁶  14:23 they will by no means ¹⁷  see the land that I swore to their fathers, nor will any of them who despised me see it.

Ulangan 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 ¹⁸  is rushing upon them!”

Yosua 24:19

24:19 Joshua warned ¹⁹  the people, “You will not keep worshiping ²⁰  the Lord, for ²¹  he is a holy God. ²²  He is a jealous God who will not forgive ²³  your rebellion or your sins.

Ayub 10:14

10:14 If I sinned, then you would watch me

and you would not acquit me of my iniquity.

Mazmur 9:16-17

9:16 The Lord revealed himself;

he accomplished justice;

the wicked were ensnared by their own actions. ²⁴  (Higgaion. ²⁵  Selah)

9:17 The wicked are turned back and sent to Sheol; ²⁶ 

this is the destiny of ²⁷  all the nations that ignore ²⁸  God,

Mazmur 11:5-6

11:5 The Lord approves of ²⁹  the godly, ³⁰ 

but he ³¹  hates ³²  the wicked and those who love to do violence. ³³ 

11:6 May the Lord rain down ³⁴  burning coals ³⁵  and brimstone ³⁶  on the wicked!

A whirlwind is what they deserve! ³⁷ 

Mazmur 58:10-11

58:10 The godly ³⁸  will rejoice when they see vengeance carried out;

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

58:11 Then ³⁹  observers ⁴⁰  will say,

“Yes indeed, the godly are rewarded! ⁴¹ 

Yes indeed, there is a God who judges ⁴²  in the earth!”

Mazmur 136:10

136:10 to the one who struck down the firstborn of Egypt,

for his loyal love endures,

Mazmur 136:15

136:15 and tossed ⁴³  Pharaoh and his army into the Red Sea,

for his loyal love endures,

Yesaya 45:21

45:21 Tell me! Present the evidence! ⁴⁴ 

Let them consult with one another!

Who predicted this in the past?

Who announced it beforehand?

Was it not I, the Lord?

I have no peer, there is no God but me,

a God who vindicates and delivers; ⁴⁵ 

there is none but me.

Mikha 6:11

6:11 I do not condone the use of rigged scales,

or a bag of deceptive weights. ⁴⁶ 

Nahum 1:2-3

God Takes Vengeance against His Enemies

1:2 The Lord is a zealous ⁴⁷  and avenging ⁴⁸  God;

the Lord is avenging and very angry. ⁴⁹ 

The Lord takes vengeance ⁵⁰  against his foes;

he sustains his rage ⁵¹  against his enemies.

1:3 The Lord is slow to anger ⁵²  but great in power; ⁵³ 

the Lord will certainly not ⁵⁴  allow the wicked ⁵⁵  to go unpunished.

The Divine Warrior Destroys His Enemies but Protects His People

He marches out ⁵⁶  in the whirlwind and the raging storm;

dark storm clouds billow like dust ⁵⁷  under his feet. ⁵⁸ 

Nahum 1:6

1:6 No one can withstand ⁵⁹  his indignation! ⁶⁰ 

No one can resist ⁶¹  his fierce anger! ⁶² 

His wrath is poured out like volcanic fire,

boulders are broken up ⁶³  as he approaches. ⁶⁴ 

Roma 2:4-9

2:4 Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know ⁶⁵  that God’s kindness leads you to repentance? 2:5 But because of your stubbornness ⁶⁶  and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed! ⁶⁷  2:6 He ⁶⁸  will reward ⁶⁹  each one according to his works: ⁷⁰  2:7 eternal life to those who by perseverance in good works seek glory and honor and immortality, 2:8 but ⁷¹  wrath and anger to those who live in selfish ambition ⁷²  and do not obey the truth but follow ⁷³  unrighteousness. 2:9 There will be ⁷⁴  affliction and distress on everyone ⁷⁵  who does evil, on the Jew first and also the Greek, ⁷⁶ 

Roma 3:19-26

3:19 Now we know that whatever the law says, it says to those who are under ⁷⁷  the law, so that every mouth may be silenced and the whole world may be held accountable to God. 3:20 For no one is declared righteous before him ⁷⁸  by the works of the law, ⁷⁹  for through the law comes ⁸⁰  the knowledge of sin. 3:21 But now ⁸¹  apart from the law the righteousness of God (which is attested by the law and the prophets) ⁸²  has been disclosed – 3:22 namely, the righteousness of God through the faithfulness of Jesus Christ ⁸³  for all who believe. For there is no distinction, 3:23 for all have sinned and fall short of the glory of God. 3:24 But they are justified ⁸⁴  freely by his grace through the redemption that is in Christ Jesus. 3:25 God publicly displayed ⁸⁵  him ⁸⁶  at his death ⁸⁷  as the mercy seat ⁸⁸  accessible through faith. ⁸⁹  This was to demonstrate ⁹⁰  his righteousness, because God in his forbearance had passed over the sins previously committed. ⁹¹  3:26 This was ⁹²  also to demonstrate ⁹³  his righteousness in the present time, so that he would be just ⁹⁴  and the justifier of the one who lives because of Jesus’ faithfulness. ⁹⁵ 

Roma 9:22-23

9:22 But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects ⁹⁶  of wrath ⁹⁷  prepared for destruction? ⁹⁸  9:23 And what if he is willing to make known the wealth of his glory on the objects ⁹⁹  of mercy that he has prepared beforehand for glory –

Ibrani 12:29

12:29 For our God is indeed a devouring fire. ¹⁰⁰ 

Wahyu 20:15

20:15 If ¹⁰¹  anyone’s name ¹⁰²  was not found written in the book of life, that person ¹⁰³  was thrown into the lake of fire.

Wahyu 21:8

21:8 But to the cowards, unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, ¹⁰⁴  idol worshipers, ¹⁰⁵  and all those who lie, their place ¹⁰⁶  will be in the lake that burns with fire and sulfur. ¹⁰⁷  That ¹⁰⁸  is the second death.”

[23:7]  ¹ tn Or “stay away from,” or “have nothing to do with.”

[23:7]  ² tn Heb “a false matter,” this expression in this context would have to be a case in law that was false or that could only be won by falsehood.

[23:7]  ³ tn The two clauses probably should be related: the getting involved in the false charge could lead to the death of an innocent person (so, e.g., Naboth in 1 Kgs 21:10-13).

[23:7]  ⁴ sn God will not declare right the one who is in the wrong. Society should also be consistent, but it cannot see the intents and motives, as God can.

[23:21]  ⁵ sn This means “the manifestation of my being” is in him (S. R. Driver, Exodus, 247). Driver quotes McNeile as saying, “The ‘angel’ is Jehovah Himself ‘in a temporary descent to visibility for a special purpose.’” Others take the “name” to represent Yahweh’s “power” (NCV) or “authority” (NAB, CEV).

[14:18]  ⁶ tn The expression is רַב־חֶסֶד (rav khesed) means “much of loyal love,” or “faithful love.” Some have it “totally faithful,” but that omits the aspect of his love.

[14:18]  ⁷ tn Or “rebellion.”

[14:18]  ⁸ tn The infinitive absolute emphasizes the verbal activity of the imperfect tense, which here serves as a habitual imperfect. Negated it states what God does not do; and the infinitive makes that certain.

[14:18]  ⁹ sn The Decalogue adds “to those who hate me.” The point of the line is that the effects of sin, if not the sinful traits themselves, are passed on to the next generation.

[14:19]  ¹⁰ tn The verb סְלַח־נָא (selakh-na’), the imperative form, means “forgive” (see Ps 130:4), “pardon,” “excuse.” The imperative is of course a prayer, a desire, and not a command.

[14:19]  ¹¹ tn The construct unit is “the greatness of your loyal love.” This is the genitive of specification, the first word being the modifier.

[14:20]  ¹² tn Heb “forgiven according to your word.” The direct object, “them,” is implied.

[14:21]  ¹³ sn This is the oath formula, but in the Pentateuch it occurs here and in v. 28.

[14:22]  ¹⁴ tn The verb נָסָה (nasah) means “to test, to tempt, to prove.” It can be used to indicate things are tried or proven, or for testing in a good sense, or tempting in the bad sense, i.e., putting God to the test. In all uses there is uncertainty or doubt about the outcome. Some uses of the verb are positive: If God tests Abraham in Genesis 22:1, it is because there is uncertainty whether he fears the Lord or not; if people like Gideon put out the fleece and test the Lord, it is done by faith but in order to be certain of the Lord’s presence. But here, when these people put God to the test ten times, it was because they doubted the goodness and ability of God, and this was a major weakness. They had proof to the contrary, but chose to challenge God.

[14:22]  ¹⁵ tn “Ten” is here a round figure, emphasizing the complete testing. But see F. V. Winnett, The Mosaic Tradition, 121-54.

[14:22]  ¹⁶ tn Heb “listened to my voice.”

[14:23]  ¹⁷ tn The word אִם (’im) indicates a negative oath formula: “if” means “they will not.” It is elliptical. In a human oath one would be saying: “The Lord do to me if they see…,” meaning “they will by no means see.” Here God is swearing that they will not see the land.

[32:35]  ¹⁸ tn Heb “prepared things,” “impending things.” See BDB 800 s.v. עָתִיד.

[24:19]  ¹⁹ tn Heb “said to.”

[24:19]  ²⁰ tn Heb “you are not able to serve.”

[24:19]  ²¹ sn For an excellent discussion of Joshua’s logical argument here, see T. C. Butler, Joshua (WBC), 274-75.

[24:19]  ²² tn In the Hebrew text both the divine name (אֱלֹהִים, ’elohim) and the adjective (קְדֹשִׁים, qÿdoshim, “holy”) are plural. Normally the divine name, when referring to the one true God, takes singular modifiers, but this is a rare exception where the adjective agrees grammatically with the honorific plural noun. See GKC §124.i and IBHS 122.

[24:19]  ²³ tn Heb “lift up” or “take away.”

[24:19]  sn This assertion obviously needs qualification, for the OT elsewhere affirms that God does forgive. Joshua is referring to the persistent national rebellion against the Mosaic covenant that eventually cause God to decree unconditionally the nation’s exile.

[9:16]  ²⁴ tn Heb “by the work of his hands [the] wicked [one] was ensnared. The singular form רָשָׁע (rasha’, “wicked”) is collective or representative here (see vv. 15, 17). The form נוֹקֵשׁ (noqesh) appears to be an otherwise unattested Qal form (active participle) from נָקַשׁ (naqash), but the form should be emended to נוֹקַשׁ (noqash), a Niphal perfect from יָקַשׁ (yaqash).

[9:16]  ²⁵ tn This is probably a technical musical term.

[9:17]  ²⁶ tn Heb “the wicked turn back to Sheol.” The imperfect verbal form either emphasizes what typically happens or describes vividly the aftermath of the Lord’s victory over the psalmist’s enemies. See v. 3.

[9:17]  ²⁷ tn The words “this is the destiny of” are supplied in the translation for stylistic reasons. The verb “are turned back” is understood by ellipsis (see the preceding line).

[9:17]  ²⁸ tn Heb “forget.” “Forgetting God” refers here to worshiping false gods and thereby refusing to recognize his sovereignty (see also Deut 8:19; Judg 3:7; 1 Sam 12:9; Isa 17:10; Jer 3:21; Ps 44:20). The nations’ refusal to acknowledge God’s sovereignty accounts for their brazen attempt to attack and destroy his people.

[11:5]  ²⁹ tn Heb “examines,” the same verb used in v. 4b. But here it is used in a metonymic sense of “examine and approve” (see Jer 20:12).

[11:5]  ³⁰ tn The singular form is used here in a collective or representative sense. Note the plural form “pure (of heart)” in v. 2.

[11:5]  ³¹ tn Heb “his [very] being.” A נֶפֶשׁ (nefesh, “being, soul”) is also attributed to the Lord in Isa 1:14, where a suffixed form of the noun appears as the subject of the verb “hate.” Both there and here the term is used of the seat of one’s emotions and passions.

[11:5]  ³² sn He hates the wicked. The Lord “hates” the wicked in the sense that he despises their wicked character and deeds, and actively opposes and judges them for their wickedness. See Ps 5:5.

[11:5]  ³³ tn Heb “the wicked [one] and the lover of violence.” The singular form is used here in a collective or representative sense. Note the plural form רְשָׁעִים (rÿsha’im, “wicked [ones]”) in vv. 2 and 6.

[11:6]  ³⁴ tn The verb form is a jussive, indicating that the statement is imprecatory (“May the Lord rain down”), not indicative (“The Lord rains down”; see also Job 20:23). The psalmist appeals to God to destroy the wicked, rather than simply stating his confidence that God will do so. In this way the psalmist seeks to activate divine judgment by appealing to God’s just character. For an example of the power of such a curse, see Judg 9:7-57.

[11:6]  ³⁵ tc The MT reads “traps, fire, and brimstone,” but the image of God raining traps, or snares, down from the sky is bizarre and does not fit the fire and storm imagery of this verse. The noun פַּחִים (pakhim, “traps, snares”) should be emended to פַּחֲמֵי (pakhamey, “coals of [fire]”). The rare noun פֶּחָם (pekham, “coal”) occurs in Prov 26:21 and Isa 44:12; 54:16.

[11:6]  ³⁶ sn The image of God “raining down” brimstone on the objects of his judgment also appears in Gen 19:24 and Ezek 38:22.

[11:6]  ³⁷ tn Heb “[may] a wind of rage [be] the portion of their cup.” The precise meaning of the rare noun זִלְעָפוֹת (zil’afot) is uncertain. It may mean “raging heat” (BDB 273 s.v. זַלְעָפָה) or simply “rage” (HALOT 272 s.v. זַלְעָפָה). If one understands the former sense, then one might translate “hot wind” (cf. NEB, NRSV). The present translation assumes the latter nuance, “a wind of rage” (the genitive is attributive) referring to a “whirlwind” symbolic of destructive judgment. In this mixed metaphor, judgment is also compared to an allotted portion of a beverage poured into one’s drinking cup (see Hab 2:15-16).

[58:10]  ³⁸ tn The singular is representative here, as is the singular from “wicked” in the next line.

[58:11]  ³⁹ 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]  ⁴⁰ tn Heb “man.” The singular is representative here.

[58:11]  ⁴¹ tn Heb “surely [there] is fruit for the godly.”

[58:11]  ⁴² 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.

[136:15]  ⁴³ tn Or “shook off.”

[45:21]  ⁴⁴ tn Heb “Declare! Bring near!”; NASB “Declare and set forth your case.” See 41:21.

[45:21]  ⁴⁵ tn Or “a righteous God and deliverer”; NASB, NIV, NRSV “a righteous God and a Savior.”

[6:11]  ⁴⁶ tn Heb “Do I acquit sinful scales, and a bag of deceptive weights?” The rhetorical question expects an answer, “No, I do not,” and has been translated as a declarative statement for clarity and emphasis.

[6:11]  sn Merchants also used rigged scales and deceptive weights to cheat their customers. See the note at Amos 8:5.

[1:2]  ⁴⁷ tn Heb “jealous.” The Hebrew term קַנּוֹא (qanno’, “jealous, zealous”) refers to God’s zealous protection of his people and his furious judgment against his enemies. The root קָנָא (qana’) can denote jealous envy (Gen 26:14; 30:1; 37:11; Pss 37:1; 73:3; 106:16; Prov 3:31; 23:17; 24:1, 19; Ezek 31:9), jealous rivalry (Eccl 4:4; 9:6; Isa 11:13), marital jealousy (Num 5:14, 15, 18, 25, 30; Prov 6:34; 27:4), zealous loyalty (Num 11:29; 25:11, 13; 2 Sam 21:2; 1 Kgs 19:10, 14; 2 Kgs 10:16; Ps 69:10; Song 8:6; Isa 9:6; 37:32; 42:13; 59:17; 63:15; Zech 1:14; 8:2), jealous anger (Deut 32:16, 21; Ps 78:58), and zealous fury (Exod 34:14; Deut 5:9; 29:19; 1 Kgs 14:22; Job 5:2; Pss 79:5; 119:139; Prov 14:30; Isa 26:11; Ezek 5:13; 8:3; 16:38, 42; 23:25; 35:11; 36:5, 6; 38:19; Zeph 1:18). See BDB 888 s.v. קָנָא; E. Reuter, TDOT 13:47-58.

[1:2]  ⁴⁸ tn The syntax of this line has been understood in two ways: (1) as a single clause with the Lord as the subject: “A jealous and avenging God is the Lord” (NRSV; NASB) or “The Lord is a jealous and avenging God” (NIV); and (2) as two parallel clauses: “God is jealous, and the Lord avenges” (KJV). The LXX reflects the latter. Masoretic accentuation and Hebrew syntax support the former. Accentuation links קַנּוֹא וְנֹקֵם (qano’ vÿnoqem, “jealous and avenging”) together rather than dividing them into separate clauses. Normal word order suggests that קַנּוֹא וְנֹקֵם (“jealous and avenging”) are attributive adjectives modifying אֵל (’el, “God”). In verbless clauses such as this, the predicate normally precedes the subject; thus, “a jealous and avenging God” (אֵל קַנּוֹא וְנֹקֵם, ’el qanno’ vÿnoqem) is the predicate and “the Lord” (יְהוָה, yÿhvah) is the subject.

[1:2]  ⁴⁹ tn Or “exceedingly wrathful”; Heb “a lord of wrath.” The idiom “lord of wrath” (וּבַעַל חֵמָה, uva’al khemah) means “wrathful” or “full of wrath” (Prov 22:24; 29:22). The noun “lord” (בַעַל) is used in construct as an idiom to describe a person’s outstanding characteristic or attribute (e.g., Gen 37:19; 1 Sam 28:7; 2 Kgs 1:8; Prov 1:17; 18:9; 22:24; 23:2; 24:8; Eccl 7:12; 8:8; 10:11, 20; Isa 41:15; 50:8; Dan 8:6, 20); see IBHS 149-51 §9.5.3.

[1:2]  ⁵⁰ tn The term נָקַם (naqam, “avenge, vengeance”) is used three times in 1:2 for emphasis. The Lord will exact just retribution against his enemies (the Assyrians) to avenge their wickedness against his people (Judah).

[1:2]  ⁵¹ tn The verb “rage” (נָטַר, natar) is used elsewhere of keeping a vineyard (Song 1:6; 8:11-12) and guarding a secret (Dan 7:28). When used of anger, it does not so much mean “to control anger” or “to be slow to anger” (HALOT 695 s.v.) but “to stay angry” (TWOT 2:576). It describes a person bearing a grudge, seeking revenge, and refusing to forgive (Lev 19:18). It is often used as a synonym of שָׁמַר (shamar, “to maintain wrath, stay angry”) in collocation with לְעוֹלָם (lÿ’olam, “forever, always”) and לָעַד (la’ad, “continually”) to picture God harboring rage against his enemies forever (Jer 3:5, 12; Amos 1:11; Ps 103:9). The long-term rage depicted by נָטַר (“maintain rage”) serves as an appropriate bridge to the following statement in Nahum that the Lord is slow to anger but furious in judgment. God seeks vengeance against his enemies; he continually rages and maintains his anger; he is slow to anger, but will eventually burst out with the full fury of his wrath.

[1:3]  ⁵² tn Heb “long of anger,” i.e., “slow to anger” (Exod 34:6; Num 14:18; Joel 2:13; Jonah 4:2; Pss 86:15; 103:8; 145:8; Prov 14:29; 15:18; 16:32; Neh 9:17) or restraining anger (Jer 15:15; Prov 25:15). Cf. NCV “The Lord does not become angry quickly.”

[1:3]  ⁵³ tc The BHS editors suggest emending MT “power” (כֹּחַ, koakh) to “mercy” (חֶסֶד, khesed) as in Exod 34:6; Num 14:18; Joel 2:13; Jonah 4:2; Ps 103:8; Neh 9:17. However, this is unnecessary, it has no textual support, and it misses the rhetorical point intended by Nahum’s modification of the traditional expression.

[1:3]  sn This is an allusion to the well-known statement, “The Lord is slow to anger but great in mercy” (Exod 34:6; Num 14:18; Joel 2:13; Jonah 4:2; Ps 103:8; Neh 9:17). Nahum subtly modifies this by substituting “great in mercy” with “great in power.” God’s patience at the time of Jonah (Jonah 4:2) one century earlier (ca. 750 b.c.), had run out. Nineveh had exhausted the “great mercy” of God and now would experience the “great power” of God.

[1:3]  ⁵⁴ tn Or “he will certainly not acquit [the wicked]”; KJV “and will not at all acquit the wicked.” The root נָקַה (naqah, “to acquit”) is repeated for emphasis. The phrase “he will certainly not allow the wicked to go unpunished” (וְנַקֵּה לֹא יְנַקֶּה, vÿnaqqeh lo’ yÿnaqqeh) is an emphatic construction (see GKC 215 §75.hh; IBHS 584-88 §35.3.1).

[1:3]  ⁵⁵ tn The words “the wicked” are not in the Hebrew text but are supplied in the translation; they are implied when this idiom is used (Exod 34:7; Num 14:18). In legal contexts the nuance “the guilty” is most appropriate; in nonlegal contexts the nuance “the wicked” is used.

[1:3]  ⁵⁶ tn Heb “His way is in the whirlwind” (so NIV). The noun דַּרְכּוֹ (darko, “his way”) is nuanced here in a verbal sense. The noun דֶּרֶךְ (derekh) often denotes a “journey” (Gen 28:20; 30:36; 45:23; Num 9:10; Josh 9:13; 1 Sam 21:6; 1 Kgs 18:27). The verb דָּרַךְ (darakh) often means “to tread a path” (Job 22:15) and “to march out” (Judg 5:21). The Lord is portrayed as the Divine Warrior marching out to battle (Exod 15:1-12; Deut 33:2; Judg 5:4-5; Pss 18:7-15; 68:4-10, 32-35; 77:16-19; Mic 1:3-4; Hab 3:3-15).

[1:3]  ⁵⁷ tn Heb “clouds are dust.”

[1:3]  ⁵⁸ tn Heb “of his feet.”

[1:6]  ⁵⁹ 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]  ⁶⁰ 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]  ⁶¹ 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]  ⁶² 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]  ⁶³ 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]  ⁶⁴ tn Heb “before him” (so NAB, NIV, TEV).

[2:4]  ⁶⁵ tn Grk “being unaware.”

[2:5]  ⁶⁶ tn Grk “hardness.” Concerning this imagery, see Jer 4:4; Ezek 3:7; 1 En. 16:3.

[2:5]  ⁶⁷ tn Grk “in the day of wrath and revelation of the righteous judgment of God.”

[2:6]  ⁶⁸ tn Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:6]  ⁶⁹ tn Or “will render,” “will recompense.” In this context Paul is setting up a hypothetical situation, not stating that salvation is by works.

[2:6]  ⁷⁰ sn A quotation from Ps 62:12; Prov 24:12; a close approximation to Matt 16:27.

[2:8]  ⁷¹ tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:8]  ⁷² tn Grk “those who [are] from selfish ambition.”

[2:8]  ⁷³ tn Grk “are persuaded by, obey.”

[2:9]  ⁷⁴ tn No verb is expressed in this verse, but the verb “to be” is implied by the Greek construction. Literally “suffering and distress on everyone…”

[2:9]  ⁷⁵ tn Grk “every soul of man.”

[2:9]  ⁷⁶ sn Paul uses the term Greek here and in v. 10 to refer to non-Jews, i.e., Gentiles.

[3:19]  ⁷⁷ tn Grk “in,” “in connection with.”

[3:20]  ⁷⁸ sn An allusion to Ps 143:2.

[3:20]  ⁷⁹ tn Grk “because by the works of the law no flesh is justified before him.” Some recent scholars have understood the phrase ἒργα νόμου (erga nomou, “works of the law”) to refer not to obedience to the Mosaic law generally, but specifically to portions of the law that pertain to things like circumcision and dietary laws which set the Jewish people apart from the other nations (e.g., J. D. G. Dunn, Romans [WBC], 1:155). Other interpreters, like C. E. B. Cranfield (“‘The Works of the Law’ in the Epistle to the Romans,” JSNT 43 [1991]: 89-101) reject this narrow interpretation for a number of reasons, among which the most important are: (1) The second half of v. 20, “for through the law comes the knowledge of sin,” is hard to explain if the phrase “works of the law” is understood in a restricted sense; (2) the plural phrase “works of the law” would have to be understood in a different sense from the singular phrase “the work of the law” in 2:15; (3) similar phrases involving the law in Romans (2:13, 14; 2:25, 26, 27; 7:25; 8:4; and 13:8) which are naturally related to the phrase “works of the law” cannot be taken to refer to circumcision (in fact, in 2:25 circumcision is explicitly contrasted with keeping the law). Those interpreters who reject the “narrow” interpretation of “works of the law” understand the phrase to refer to obedience to the Mosaic law in general.

[3:20]  ⁸⁰ tn Grk “is.”

[3:21]  ⁸¹ tn Νυνὶ δέ (Nuni de, “But now”) could be understood as either (1) logical or (2) temporal in force, but most recent interpreters take it as temporal, referring to a new phase in salvation history.

[3:21]  ⁸² tn Grk “being witnessed by the law and the prophets,” a remark which is virtually parenthetical to Paul’s argument.

[3:22]  ⁸³ tn Or “faith in Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in v. 26; Gal 2:16, 20; 3:22; Eph 3:12; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.

[3:22]  sn ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.

[3:24]  ⁸⁴ tn Or “declared righteous.” Grk “being justified,” as a continuation of the preceding clause. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:25]  ⁸⁵ tn Or “purposed, intended.”

[3:25]  ⁸⁶ tn Grk “whom God publicly displayed.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:25]  ⁸⁷ tn Grk “in his blood.” The prepositional phrase ἐν τῷ αὐτοῦ αἵματι (ejn tw aujtou {aimati) is difficult to interpret. It is traditionally understood to refer to the atoning sacrifice Jesus made when he shed his blood on the cross, and as a modifier of ἱλαστήριον (Jilasthrion). This interpretation fits if ἱλαστήριον is taken to refer to a sacrifice. But if ἱλαστήριον is taken to refer to the place where atonement is made as this translation has done (see note on the phrase “mercy seat”), this interpretation of ἐν τῷ αὐτοῦ αἵματι creates a violent mixed metaphor. Within a few words Paul would switch from referring to Jesus as the place where atonement was made to referring to Jesus as the atoning sacrifice itself. A viable option which resolves this problem is to see ἐν τῷ αὐτοῦ αἵματι as modifying the verb προέθετο (proeqeto). If it modifies the verb, it would explain the time or place in which God publicly displayed Jesus as the mercy seat; the reference to blood would be a metaphorical way of speaking of Jesus’ death. This is supported by the placement of ἐν τῷ αὐτοῦ αἵματι in the Greek text (it follows the noun, separated from it by another prepositional phrase) and by stylistic parallels with Rom 1:4. This is the interpretation the translation has followed, although it is recognized that many interpreters favor different options and translations. The prepositional phrase has been moved forward in the sentence to emphasize its connection with the verb, and the referent of the metaphorical language has been specified in the translation. For a detailed discussion of this interpretation, see D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999).

[3:25]  ⁸⁸ tn The word ἱλαστήριον (Jilasthrion) may carry the general sense “place of satisfaction,” referring to the place where God’s wrath toward sin is satisfied. More likely, though, it refers specifically to the “mercy seat,” i.e., the covering of the ark where the blood was sprinkled in the OT ritual on the Day of Atonement (Yom Kippur). This term is used only one other time in the NT: Heb 9:5, where it is rendered “mercy seat.” There it describes the altar in the most holy place (holy of holies). Thus Paul is saying that God displayed Jesus as the “mercy seat,” the place where propitiation was accomplished. See N. S. L. Fryer, “The Meaning and Translation of Hilasterion in Romans 3:25,” EvQ 59 (1987): 99-116, who concludes the term is a neuter accusative substantive best translated “mercy seat” or “propitiatory covering,” and D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999), who argues that this is a direct reference to the mercy seat which covered the ark of the covenant.

[3:25]  ⁸⁹ tn The prepositional phrase διὰ πίστεως (dia pistew") here modifies the noun ἱλαστήριον (Jilasthrion). As such it forms a complete noun phrase and could be written as “mercy-seat-accessible-through-faith” to emphasize the singular idea. See Rom 1:4 for a similar construction. The word “accessible” is not in the Greek text but has been supplied to clarify the idea expressed by the prepositional phrase (cf. NRSV: “effective through faith”).

[3:25]  ⁹⁰ tn Grk “for a demonstration,” giving the purpose of God’s action in v. 25a. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:25]  ⁹¹ tn Grk “because of the passing over of sins previously committed in the forbearance of God.”

[3:26]  ⁹² tn The words “This was” have been repeated from the previous verse to clarify that this is a continuation of that thought. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:26]  ⁹³ tn Grk “toward a demonstration,” repeating and expanding the purpose of God’s action in v. 25a.

[3:26]  ⁹⁴ tn Or “righteous.”

[3:26]  ⁹⁵ tn Or “of the one who has faith in Jesus.” See note on “faithfulness of Jesus Christ” in v. 22 for the rationale behind the translation “Jesus’ faithfulness.”

[9:22]  ⁹⁶ tn Grk “vessels.” This is the same Greek word used in v. 21.

[9:22]  ⁹⁷ tn Or “vessels destined for wrath.” The genitive ὀργῆς (orghs) could be taken as a genitive of destination.

[9:22]  ⁹⁸ tn Or possibly “objects of wrath that have fit themselves for destruction.” The form of the participle could be taken either as a passive or middle (reflexive). ExSyn 417-18 argues strongly for the passive sense (which is followed in the translation), stating that “the middle view has little to commend it.” First, καταρτίζω (katartizw) is nowhere else used in the NT as a direct or reflexive middle (a usage which, in any event, is quite rare in the NT). Second, the lexical force of this verb, coupled with the perfect tense, suggests something of a “done deal” (against some commentaries that see these vessels as ready for destruction yet still able to avert disaster). Third, the potter-clay motif seems to have one point: The potter prepares the clay.

[9:23]  ⁹⁹ tn Grk “vessels.” This is the same Greek word used in v. 21.

[12:29]  ¹⁰⁰ sn A quotation from Deut 4:24; 9:3.

[20:15]  ¹⁰¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:15]  ¹⁰² tn The word “name” is not in the Greek text, but is implied.

[20:15]  ¹⁰³ tn Grk “he”; the pronoun has been intensified by translating as “that person.”

[21:8]  ¹⁰⁴ tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”

[21:8]  ¹⁰⁵ tn Grk “idolaters.”

[21:8]  ¹⁰⁶ tn Grk “their share.”

[21:8]  ¹⁰⁷ tn Traditionally, “brimstone.”

[21:8]  ¹⁰⁸ tn Grk “sulfur, which is.” The relative pronoun has been translated as “that” to indicate its connection to the previous clause. The nearest logical antecedent is “the lake [that burns with fire and sulfur],” although “lake” (λίμνη, limnh) is feminine gender, while the pronoun “which” (ὅ, Jo) is neuter gender. This means that (1) the proper antecedent could be “their place” (Grk “their share,”) agreeing with the relative pronoun in number and gender, or (2) the neuter pronoun still has as its antecedent the feminine noun “lake,” since agreement in gender between pronoun and antecedent was not always maintained, with an explanatory phrase occurring with a neuter pronoun regardless of the case of the antecedent. In favor of the latter explanation is Rev 20:14, where the phrase “the lake of fire” is in apposition to the phrase “the second death.”