Mazmur 76:10

76:10 Certainly ¹  your angry judgment upon men will bring you praise; ² 

you reveal your anger in full measure. ³ 

Mazmur 76:1

Psalm 76 ⁴ 

For the music director; to be accompanied by stringed instruments; a psalm of Asaph, a song.

76:1 God has revealed himself in Judah; ⁵ 

in Israel his reputation ⁶  is great.

1 Samuel 20:30-33

20:30 Saul became angry with Jonathan ⁷  and said to him, “You stupid traitor! ⁸  Don’t I realize that to your own disgrace and to the disgrace of your mother’s nakedness you have chosen this son of Jesse? 20:31 For as long as ⁹  this son of Jesse is alive on the earth, you and your kingdom will not be established. Now, send some men ¹⁰  and bring him to me. For he is as good as dead!” ¹¹ 

20:32 Jonathan responded to his father Saul, “Why should he be put to death? What has he done?” 20:33 Then Saul threw his spear at Jonathan ¹²  in order to strike him down. So Jonathan was convinced ¹³  that his father had decided to kill David.

Daniel 3:19

3:19 Then Nebuchadnezzar was filled with rage, and his disposition changed ¹⁴  toward Shadrach, Meshach, and Abednego. He gave orders ¹⁵  to heat the furnace seven times hotter than it was normally heated.

Matius 2:16

2:16 When Herod ¹⁶  saw that he had been tricked by the wise men, he became enraged. He sent men ¹⁷  to kill all the children in Bethlehem ¹⁸  and throughout the surrounding region from the age of two and under, according to the time he had learned from the wise men.

Kisah Para Rasul 9:2

9:2 and requested letters from him to the synagogues ¹⁹  in Damascus, so that if he found any who belonged to the Way, ²⁰  either men or women, he could bring them as prisoners ²¹  to Jerusalem. ²² 

[76:10]  ¹ tn Or “for.”

[76:10]  ² tn Heb “the anger of men will praise you.” This could mean that men’s anger (subjective genitive), when punished by God, will bring him praise, but this interpretation does not harmonize well with the next line. The translation assumes that God’s anger is in view here (see v. 7) and that “men” is an objective genitive. God’s angry judgment against men brings him praise because it reveals his power and majesty (see vv. 1-4).

[76:10]  ³ tn Heb “the rest of anger you put on.” The meaning of the statement is not entirely clear. Perhaps the idea is that God, as he prepares for battle, girds himself with every last ounce of his anger, as if it were a weapon.

[76:1]  ⁴ sn Psalm 76. The psalmist depicts God as a mighty warrior who destroys Israel’s enemies.

[76:1]  ⁵ tn Or “God is known in Judah.”

[76:1]  ⁶ tn Heb “name,” which here stands metonymically for God’s reputation.

[20:30]  ⁷ tc Many medieval Hebrew mss include the words “his son” here.

[20:30]  ⁸ tn Heb “son of a perverse woman of rebelliousness.” But such an overly literal and domesticated translation of the Hebrew expression fails to capture the force of Saul’s unrestrained reaction. Saul, now incensed and enraged over Jonathan’s liaison with David, is actually hurling very coarse and emotionally charged words at his son. The translation of this phrase suggested by Koehler and Baumgartner is “bastard of a wayward woman” (HALOT 796 s.v. עוה), but this is not an expression commonly used in English. A better English approximation of the sentiments expressed here by the Hebrew phrase would be “You stupid son of a bitch!” However, sensitivity to the various public formats in which the Bible is read aloud has led to a less startling English rendering which focuses on the semantic value of Saul’s utterance (i.e., the behavior of his own son Jonathan, which he viewed as both a personal and a political betrayal [= “traitor”]). But this concession should not obscure the fact that Saul is full of bitterness and frustration. That he would address his son Jonathan with such language, not to mention his apparent readiness even to kill his own son over this friendship with David (v. 33), indicates something of the extreme depth of Saul’s jealousy and hatred of David.

[20:31]  ⁹ tn Heb “all the days that.”

[20:31]  ¹⁰ tn The words “some men” are supplied in the translation for stylistic reasons.

[20:31]  ¹¹ tn Heb “a son of death.”

[20:33]  ¹² tn Heb “him”; the referent (Jonathan) has been specified in the translation for clarity.

[20:33]  ¹³ tn Heb “knew.”

[3:19]  ¹⁴ tn Aram “the appearance of his face was altered”; cf. NLT “his face became distorted with rage”; NAB “[his] face became livid with utter rage.”

[3:19]  ¹⁵ tn Aram “he answered and said.”

[2:16]  ¹⁶ sn See the note on King Herod in 2:1. Note the fulfillment of the prophecy given by the angel in 2:13.

[2:16]  ¹⁷ tn Or “soldiers.”

[2:16]  ¹⁸ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[9:2]  ¹⁹ sn See the note on synagogue in 6:9.

[9:2]  ²⁰ sn The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism’s idea of two ways, the true and the false, where “the Way” is the true one (1 En. 91:18; 2 En. 30:15).

[9:2]  ²¹ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[9:2]  ²² sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.

[9:2]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.