Mazmur 2:8-12

2:8 Ask me,

and I will give you the nations as your inheritance, ¹ 

the ends of the earth as your personal property.

2:9 You will break them ²  with an iron scepter; ³ 

you will smash them like a potter’s jar!’” ⁴ 

2:10 So now, you kings, do what is wise; ⁵ 

you rulers of the earth, submit to correction! ⁶ 

2:11 Serve ⁷  the Lord in fear!

Repent in terror! ⁸ 

2:12 Give sincere homage! ⁹ 

Otherwise he ¹⁰  will be angry, ¹¹ 

and you will die because of your behavior, ¹² 

when his anger quickly ignites. ¹³ 

How blessed ¹⁴  are all who take shelter in him! ¹⁵ 

Mazmur 110:5-6

110:5 O sovereign Lord, ¹⁶  at your right hand

he strikes down ¹⁷  kings in the day he unleashes his anger. ¹⁸ 

110:6 He executes judgment ¹⁹  against ²⁰  the nations;

he fills the valleys with corpses; ²¹ 

he shatters their heads over the vast battlefield. ²² 

Yesaya 45:23

45:23 I solemnly make this oath ²³  –

what I say is true and reliable: ²⁴ 

‘Surely every knee will bow to me,

every tongue will solemnly affirm; ²⁵ 

Yesaya 60:12

60:12 Indeed, ²⁶  nations or kingdoms that do not serve you will perish;

such nations will be totally destroyed. ²⁷ 

Yeremia 10:25

10:25 Vent your anger on the nations that do not acknowledge you. ²⁸ 

Vent it on the peoples ²⁹  who do not worship you. ³⁰ 

For they have destroyed the people of Jacob. ³¹ 

They have completely destroyed them ³² 

and left their homeland in utter ruin.

Roma 14:10-11

14:10 But you who eat vegetables only – why do you judge your brother or sister? ³³  And you who eat everything – why do you despise your brother or sister? ³⁴  For we will all stand before the judgment seat ³⁵  of God. 14:11 For it is written, “As I live, says the Lord, every knee will bow to me, and every tongue will give praise to God.” ³⁶ 

[2:8]  ¹ sn I will give you the nations. The Lord promises the Davidic king universal dominion.

[2:9]  ² tc The LXX reads “you will shepherd them.” This reading, quoted in the Greek text of the NT in Rev 2:27; 12:5; 19:15, assumes a different vocalization of the consonantal Hebrew text and understands the verb as רָעָה (ra’ah, “to shepherd”) rather than רָעָע (ra’a’, “to break”). But the presence of נָפַץ (nafats, “to smash”) in the next line strongly favors the MT vocalization.

[2:9]  ³ tn The Hebrew term שֵׁבֶט (shevet) can refer to a “staff” or “rod,” but here it probably refers to the Davidic king’s royal scepter, symbolizing his sovereignty.

[2:9]  ⁴ sn Like a potter’s jar. Before the Davidic king’s awesome power, the rebellious nations are like fragile pottery.

[2:10]  ⁵ sn The speaker here is either the psalmist or the Davidic king, who now addresses the rebellious kings.

[2:10]  ⁶ tn The Niphal has here a tolerative nuance; the kings are urged to submit themselves to the advice being offered.

[2:11]  ⁷ tn The Hebrew verb translated “serve” refers here to submitting to the Lord’s sovereignty as expressed through the rule of the Davidic king. Such “service” would involve maintaining allegiance to the Davidic king by paying tribute on a regular basis.

[2:11]  ⁸ tn Traditionally, “rejoice with trembling” (KJV). The verb גִּיל (gil) normally means “rejoice,” but this meaning does not fit well here in conjunction with “in trembling.” Some try to understand “trembling” (and the parallel יִרְאָה, yir’ah, “fear”) in the sense of “reverential awe” and then take the verbs “serve” and “rejoice” in the sense of “worship” (cf. NASB). But רְעָדָה (rÿ’adah, “trembling”) and its related terms consistently refer to utter terror and fear (see Exod 15:15; Job 4:14; Pss 48:6; 55:5; 104:32; Isa 33:14; Dan 10:11) or at least great emotional distress (Ezra 10:9). It seems more likely here that גִּיל carries its polarized meaning “mourn, lament,” as in Hos 10:5. “Mourn, lament” would then be metonymic in this context for “repent” (referring to one’s rebellious ways). On the meaning of the verb in Hos 10:5, see F. I. Andersen and D. N. Freedman, Hosea (AB), 556-57.

[2:12]  ⁹ 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]  ¹⁰ tn Throughout the translation of this verse the third person masculine pronouns refer to the Lord (cf. v. 11).

[2:12]  ¹¹ 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]  ¹² 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]  ¹³ tn Or “burns.” The Lord’s anger is compared here to fire, the most destructive force known in ancient Israel.

[2:12]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn Heb “in the day of his anger.”

[110:6]  ¹⁹ tn The imperfect verbal forms in vv. 6-7 are understood here as descriptive-dramatic or as generalizing, though they could be taken as future.

[110:6]  ²⁰ tn Or “among.”

[110:6]  ²¹ tn Heb “he fills [with] corpses,” but one expects a double accusative here. The translation assumes an emendation to גְוִיּוֹת גֵאָיוֹת(בִּ) מִלֵּא or מִלֵּא גֵאָיוֹת גְּוִיוֹת (for a similar construction see Ezek 32:5). In the former case גֵאָיוֹת(ge’ayot) has accidentally dropped from the text due to homoioteleuton; in the latter case it has dropped out due to homoioarcton.

[110:6]  ²² tn Heb “he strikes [the verb is מָחַץ (makhats), translated “strikes down” in v. 5] head[s] over a great land.” The Hebrew term רַבָּה (rabbah, “great”) is here used of distance or spatial measurement (see 1 Sam 26:13).

[45:23]  ²³ tn Heb “I swear by myself”; KJV, NASB “have sworn.”

[45:23]  ²⁴ tn Heb “a word goes out from my mouth [in] truth and will not return.”

[45:23]  ²⁵ tn Heb “swear” (so KJV, NAB, NIV, NRSV); NLT “confess allegiance.”

[60:12]  ²⁶ tn Or “For” (KJV, NAB, NASB, NIV, NRSV, NLT); TEV “But.”

[60:12]  ²⁷ tn The infinitive absolute appears before the finite verb for emphasis.

[10:25]  ²⁸ tn Heb “know you.” For this use of the word “know” (יָדַע, yada’) see the note on 9:3.

[10:25]  ²⁹ tn Heb “tribes/clans.”

[10:25]  ³⁰ tn Heb “who do not call on your name.” The idiom “to call on your name” (directed to God) refers to prayer (mainly) and praise. See 1 Kgs 18:24-26 and Ps 116:13, 17. Here “calling on your name” is parallel to “acknowledging you.” In many locations in the OT “name” is equivalent to the person. In the OT, the “name” reflected the person’s character (cf. Gen 27:36; 1 Sam 25:25) or his reputation (Gen 11:4; 2 Sam 8:13). To speak in a person’s name was to act as his representative or carry his authority (1 Sam 25:9; 1 Kgs 21:8). To call someone’s name over something was to claim it for one’s own (2 Sam 12:28).

[10:25]  ³¹ tn Heb “have devoured Jacob.”

[10:25]  ³² tn Or “have almost completely destroyed them”; Heb “they have devoured them and consumed them.” The figure of hyperbole is used here; elsewhere Jeremiah and God refer to the fact that they will not be completely consumed. See for example 4:27; 5:10, 18.

[14:10]  ³³ tn Grk “But why do you judge your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “weak” Christian who eats only vegetables (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.

[14:10]  ³⁴ tn Grk “Or again, why do you despise your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “strong” Christian who eats everything (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.

[14:10]  ³⁵ sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

[14:11]  ³⁶ sn A quotation from Isa 45:23.