Roma 2:4-5

2:4 Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know ¹  that God’s kindness leads you to repentance? 2:5 But because of your stubbornness ²  and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed! ³ 

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 ⁴  of wrath ⁵  prepared for destruction? ⁶  9:23 And what if he is willing to make known the wealth of his glory on the objects ⁷  of mercy that he has prepared beforehand for glory –

Bilangan 14:18-22

14:18 ‘The Lord is slow to anger and abounding in loyal love, ⁸  forgiving iniquity and transgression, ⁹  but by no means clearing ¹⁰  the guilty, visiting the iniquity of the fathers on the children until the third and fourth generations.’ ¹¹  14:19 Please forgive ¹²  the iniquity of this people according to your great loyal love, ¹³  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. ¹⁴  14:21 But truly, as I live, ¹⁵  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 ¹⁶  me now these ten times, ¹⁷  and have not obeyed me, ¹⁸ 

Ulangan 32:39-43

The Vindication of the Lord

32:39 “See now that I, indeed I, am he!” says the Lord, ¹⁹ 

“and there is no other god besides me.

I kill and give life,

I smash and I heal,

and none can resist ²⁰  my power.

32:40 For I raise up my hand to heaven,

and say, ‘As surely as I live forever,

32:41 I will sharpen my lightning-like sword,

and my hand will grasp hold of the weapon of judgment; ²¹ 

I will execute vengeance on my foes,

and repay those who hate me! ²² 

32:42 I will make my arrows drunk with blood,

and my sword will devour flesh –

the blood of the slaughtered and captured,

the chief ²³  of the enemy’s leaders!’”

32:43 Cry out, O nations, with his people,

for he will avenge his servants’ blood;

he will take vengeance against his enemies,

and make atonement for his land and people.

Yosua 23:15-16

23:15 But in the same way every faithful promise the Lord your God made to you has been realized, ²⁴  it is just as certain, if you disobey, that the Lord will bring on you every judgment ²⁵  until he destroys you from this good land which the Lord your God gave you. 23:16 If you violate the covenantal laws of the Lord your God which he commanded you to keep, ²⁶  and follow, worship, and bow down to other gods, ²⁷  the Lord will be very angry with you and you will disappear ²⁸  quickly from the good land which he gave to you.”

Mazmur 58:10-11

58:10 The godly ²⁹  will rejoice when they see vengeance carried out;

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

58:11 Then ³⁰  observers ³¹  will say,

“Yes indeed, the godly are rewarded! ³² 

Yes indeed, there is a God who judges ³³  in the earth!”

Mazmur 78:49-52

78:49 His raging anger lashed out against them, ³⁴ 

He sent fury, rage, and trouble

as messengers who bring disaster. ³⁵ 

78:50 He sent his anger in full force; ³⁶ 

he did not spare them from death;

he handed their lives over to destruction. ³⁷ 

78:51 He struck down all the firstborn in Egypt,

the firstfruits of their reproductive power ³⁸  in the tents of Ham.

78:52 Yet he brought out his people like sheep;

he led them through the wilderness like a flock.

Mazmur 136:15-22

136:15 and tossed ³⁹  Pharaoh and his army into the Red Sea,

for his loyal love endures,

136:16 to the one who led his people through the wilderness,

for his loyal love endures,

136:17 to the one who struck down great kings,

for his loyal love endures,

136:18 and killed powerful kings,

for his loyal love endures,

136:19 Sihon, king of the Amorites,

for his loyal love endures,

136:20 Og, king of Bashan,

for his loyal love endures,

136:21 and gave their land as an inheritance,

for his loyal love endures,

136:22 as an inheritance to Israel his servant,

for his loyal love endures,

Yesaya 66:14

66:14 When you see this, you will be happy, ⁴⁰ 

and you will be revived. ⁴¹ 

The Lord will reveal his power to his servants

and his anger to his enemies. ⁴² 

[2:4]  ¹ tn Grk “being unaware.”

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

[2:5]  ³ tn Grk “in the day of wrath and revelation of the righteous judgment of God.”

[9:22]  ⁴ tn Grk “vessels.” This is the same Greek word used in v. 21.

[9:22]  ⁵ tn Or “vessels destined for wrath.” The genitive ὀργῆς (orghs) could be taken as a genitive of destination.

[9:22]  ⁶ 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]  ⁷ tn Grk “vessels.” This is the same Greek word used in v. 21.

[14:18]  ⁸ 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]  ⁹ tn Or “rebellion.”

[14:18]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ tn Heb “forgiven according to your word.” The direct object, “them,” is implied.

[14:21]  ¹⁵ sn This is the oath formula, but in the Pentateuch it occurs here and in v. 28.

[14:22]  ¹⁶ 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]  ¹⁷ tn “Ten” is here a round figure, emphasizing the complete testing. But see F. V. Winnett, The Mosaic Tradition, 121-54.

[14:22]  ¹⁸ tn Heb “listened to my voice.”

[32:39]  ¹⁹ tn Verses 39-42 appear to be a quotation of the Lord and so the introductory phrase “says the Lord” is supplied in the translation for clarity.

[32:39]  ²⁰ tn Heb “deliver from” (so NRSV, NLT).

[32:41]  ²¹ tn Heb “judgment.” This is a metonymy, a figure of speech in which the effect (judgment) is employed as an instrument (sword, spear, or the like), the means, by which it is brought about.

[32:41]  ²² tn The Hebrew term שָׂנֵא (sane’, “hate”) in this covenant context speaks of those who reject Yahweh’s covenant overtures, that is, who disobey its stipulations (see note on the word “rejecting” in Deut 5:9; also see Deut 7:10; 2 Chr 19:2; Ps 81:15; 139:20-21).

[32:42]  ²³ tn Or “head” (the same Hebrew word can mean “head” in the sense of “leader, chieftain” or “head” in the sense of body part).

[23:15]  ²⁴ tn Heb “and it will be as every good word which the Lord your God spoke to you has come to pass.”

[23:15]  ²⁵ tn Heb “so the Lord will bring every injurious [or “evil”] word [or “thing”] upon you.”

[23:16]  ²⁶ tn Heb “when you violate the covenant of the Lord your God which he commanded you.”

[23:16]  ²⁷ tn Heb “and you walk and serve other gods and bow down to them.”

[23:16]  ²⁸ tn Or “perish.”

[58:10]  ²⁹ tn The singular is representative here, as is the singular from “wicked” in the next line.

[58:11]  ³⁰ 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]  ³¹ tn Heb “man.” The singular is representative here.

[58:11]  ³² tn Heb “surely [there] is fruit for the godly.”

[58:11]  ³³ 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.

[78:49]  ³⁴ tn Heb “he sent against them the rage of his anger.” The phrase “rage of his anger” employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971): 17-81.

[78:49]  ³⁵ tn Heb “fury and indignation and trouble, a sending of messengers of disaster.”

[78:50]  ³⁶ tn Heb “he leveled a path for his anger.” There were no obstacles to impede its progress; it moved swiftly and destructively.

[78:50]  ³⁷ tn Or perhaps “[the] plague.”

[78:51]  ³⁸ tn Heb “the beginning of strength.” If retained, the plural form אוֹנִים (’onim, “strength”) probably indicates degree (“great strength”), but many ancient witnesses read “their strength,” which presupposes an emendation to אֹנָם (’onam; singular form of the noun with third masculine plural pronominal suffix).

[136:15]  ³⁹ tn Or “shook off.”

[66:14]  ⁴⁰ tn “and you will see and your heart will be happy.”

[66:14]  ⁴¹ tn Heb “and your bones like grass will sprout.”

[66:14]  ⁴² tn Heb “and the hand of the Lord will be made known to his servants, and anger to his enemies.”