Mazmur 2:5

2:5 Then he angrily speaks to them

and terrifies them in his rage, ¹  saying, ² 

Mazmur 2:12

2:12 Give sincere homage! ³ 

Otherwise he ⁴  will be angry, ⁵ 

and you will die because of your behavior, ⁶ 

when his anger quickly ignites. ⁷ 

How blessed ⁸  are all who take shelter in him! ⁹ 

Mazmur 110:5

110:5 O sovereign Lord, ¹⁰  at your right hand

he strikes down ¹¹  kings in the day he unleashes his anger. ¹² 

Matius 3:7

3:7 But when he saw many Pharisees ¹³  and Sadducees ¹⁴  coming to his baptism, he said to them, “You offspring of vipers! Who warned you to flee from the coming wrath?

Roma 1:18

The Condemnation of the Unrighteous

1:18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people ¹⁵  who suppress the truth by their ¹⁶  unrighteousness, ¹⁷ 

Roma 2:5

2:5 But because of your stubbornness ¹⁸  and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed! ¹⁹ 

Efesus 5:6

Live in the Light

5:6 Let nobody deceive you with empty words, for because of these things God’s wrath comes on the sons of disobedience. ²⁰ 

[2:5]  ¹ sn And terrifies them in his rage. This line focuses on the effect that God’s angry response (see previous line) has on the rebellious kings.

[2:5]  ² tn The word “saying” is supplied in the translation for clarification to indicate that the speaker is the Lord (cf. RSV, NIV).

[2:12]  ³ tn Traditionally, “kiss the son” (KJV). But בַּר (bar) is the Aramaic word for “son,” not the Hebrew. For this reason many regard the reading as suspect. Some propose emendations of vv. 11b-12a. One of the more popular proposals is to read בִּרְעָדָה נַשְּׁקוּ לְרַגְלָיו (bir’adah nashÿqu lÿraslayv, “in trembling kiss his feet”). It makes better sense to understand בַּר (bar) as an adjective meaning “pure” (see Pss 24:4; 73:1 and BDB 141 s.v. בַּר 3) functioning here in an adverbial sense. If read this way, then the syntactical structure of exhortation (imperative followed by adverbial modifier) corresponds to the two preceding lines (see v. 11). The verb נָשַׁק (nashaq, “kiss”) refers metonymically to showing homage (see 1 Sam 10:1; Hos 13:2). The exhortation in v. 12a advocates a genuine expression of allegiance and warns against insincerity. When swearing allegiance, vassal kings would sometimes do so insincerely, with the intent of rebelling when the time was right. The so-called “Vassal Treaties of Esarhaddon” also warn against such an attitude. In this treaty the vassal is told: “If you, as you stand on the soil where this oath [is sworn], swear the oath with your words and lips [only], do not swear with your entire heart, do not transmit it to your sons who will live after this treaty, if you take this curse upon yourselves but do not plan to keep the treaty of Esarhaddon…may your sons and grandsons because of this fear in the future” (see J. B. Pritchard, ed., The Ancient Near East, 2:62).

[2:12]  ⁴ tn Throughout the translation of this verse the third person masculine pronouns refer to the Lord (cf. v. 11).

[2:12]  ⁵ tn The implied subject of the verb is the Lord, mentioned in v. 11. Elsewhere the subject of this verb is consistently the Lord, suggesting it may be a technical term for divine anger. Anger is here used metonymically for judgment, as the following statement makes clear. A Moabite cognate occurs in the Mesha inscription, where it is used of the Moabite god Chemosh’s anger at his people (see J. B. Pritchard, ed., The Ancient Near East, 1:209).

[2:12]  ⁶ tn Heb “and you will perish [in the] way.” The Hebrew word דֶּרֶךְ (derekh, “way”) here refers to their rebellious behavior (not to a pathway, as often understood). It functions syntactically as an adverbial accusative in relation to the verb “perish.”

[2:12]  ⁷ tn Or “burns.” The Lord’s anger is compared here to fire, the most destructive force known in ancient Israel.

[2:12]  ⁸ tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).

[2:12]  ⁹ sn Who take shelter in him. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).

[110:5]  ¹⁰ tn As pointed in the Hebrew text, this title refers to God (many medieval Hebrew mss read יְהוָה, yehveh, “Lord” here). The present translation assumes that the psalmist here addresses the Lord as he celebrates what the king is able to accomplish while positioned at God’s “right hand.” According to this view the king is the subject of the third person verb forms in vv. 5b-7. (2) Another option is to understand the king as the addressee (as in vv. 2-3). In this case “the Lord” is the subject of the third person verbs throughout vv. 5-7 and is depicted as a warrior in a very anthropomorphic manner. In this case the Lord is pictured as being at the psalmist’s right hand (just the opposite of v. 1). See Pss 16:8; 121:5. (3) A third option is to revocalize אֲדֹנָי (’adonay, “Lord”) as אֲדֹנִי (’adoniy, “my lord”; see v. 1). In this case one may translate, “My lord, at his [God’s] right hand, strikes down.” In this case the king is the subject of the third person verbs in vv. 5b-7.

[110:5]  ¹¹ tn The perfect verbal forms in vv. 5-6 are understood here as descriptive-dramatic or as generalizing. Another option is to take them as rhetorical. In this case the psalmist describes anticipated events as if they had already taken place.

[110:5]  ¹² tn Heb “in the day of his anger.”

[3:7]  ¹³ sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

[3:7]  ¹⁴ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

[1:18]  ¹⁵ tn The genitive ἀνθρώπων could be taken as an attributed genitive, in which case the phase should be translated “against all ungodly and unrighteous people” (cf. “the truth of God” in v. 25 which is also probably an attributed genitive). C. E. B. Cranfield takes the section 1:18-32 to refer to all people (not just Gentiles), while 2:1-3:20 points out that the Jew is no exception (Romans [ICC], 1:104-6; 1:137-38).

[1:18]  ¹⁶ tn “Their” is implied in the Greek, but is supplied because of English style.

[1:18]  ¹⁷ tn Or “by means of unrighteousness.” Grk “in (by) unrighteousness.”

[2:5]  ¹⁸ tn Grk “hardness.” Concerning this imagery, see Jer 4:4; Ezek 3:7; 1 En. 16:3.

[2:5]  ¹⁹ tn Grk “in the day of wrath and revelation of the righteous judgment of God.”

[5:6]  ²⁰ sn The expression sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” In this context it refers to “all those who are disobedient.” Cf. Eph 2:2-3.