2 Samuel 12:5-7

12:5 Then David became very angry at this man. He said to Nathan, “As surely as the Lord lives, the man who did this deserves to die! ¹  12:6 Because he committed this cold-hearted crime, he must pay for the lamb four times over!” ² 

12:7 Nathan said to David, “You are that man! This is what the Lord God of Israel says: ‘I chose ³  you to be king over Israel and I rescued you from the hand of Saul.

Nehemiah 5:6-13

5:6 I was very angry when I heard their outcry and these complaints. ⁴  5:7 I considered these things carefully ⁵  and then registered a complaint with the wealthy ⁶  and the officials. I said to them, “Each one of you is seizing the collateral ⁷  from your own countrymen!” ⁸  Because of them I called for ⁹  a great public assembly. 5:8 I said to them, “To the extent possible we have bought back our fellow Jews ¹⁰  who had been sold to the Gentiles. But now you yourselves want to sell your own countrymen, ¹¹  so that we can then buy them back!” They were utterly silent, and could find nothing to say.

5:9 Then I ¹²  said, “The thing that you are doing is wrong! ¹³  Should you not conduct yourselves ¹⁴  in the fear of our God in order to avoid the reproach of the Gentiles who are our enemies? 5:10 Even I and my relatives ¹⁵  and my associates ¹⁶  are lending them money and grain. But let us abandon this practice of seizing collateral! ¹⁷  5:11 This very day return to them their fields, their vineyards, their olive trees, and their houses, along with the interest ¹⁸  that you are exacting from them on the money, the grain, the new wine, and the olive oil.”

5:12 They replied, “We will return these things, ¹⁹  and we will no longer demand anything from them. We will do just as you say.” Then I called the priests and made the wealthy and the officials ²⁰  swear to do what had been promised. ²¹  5:13 I also shook out my garment, ²²  and I said, “In this way may God shake out from his house and his property every person who does not carry out ²³  this matter. In this way may he be shaken out and emptied!” All the assembly replied, “So be it!” and they praised the LORD. Then the people did as they had promised. ²⁴ 

Nehemiah 13:25

13:25 So I entered a complaint with them. I called down a curse on them, and I struck some of the men and pulled out their hair. I had them swear by God saying, “You will not marry off ²⁵  your daughters to their sons, and you will not take any of their daughters as wives for your sons or for yourselves!

Job 42:6

42:6 Therefore I despise myself, ²⁶ 

and I repent in dust and ashes!

Jeremiah 31:18-20

31:18 I have indeed ²⁷  heard the people of Israel ²⁸  say mournfully,

‘We were like a calf untrained to the yoke. ²⁹ 

You disciplined us and we learned from it. ³⁰ 

Let us come back to you and we will do so, ³¹ 

for you are the Lord our God.

31:19 For after we turned away from you we repented.

After we came to our senses ³²  we beat our breasts in sorrow. ³³ 

We are ashamed and humiliated

because of the disgraceful things we did previously.’ ³⁴ 

31:20 Indeed, the people of Israel are my dear children.

They are the children I take delight in. ³⁵ 

For even though I must often rebuke them,

I still remember them with fondness.

So I am deeply moved with pity for them ³⁶ 

and will surely have compassion on them.

I, the Lord, affirm it! ³⁷ 

Daniel 6:14

6:14 When the king heard this, ³⁸  he was very upset and began thinking about ³⁹  how he might rescue Daniel. Until late afternoon ⁴⁰  he was struggling to find a way to rescue him.

Mark 3:5

3:5 After looking around ⁴¹  at them in anger, grieved by the hardness of their hearts, ⁴²  he said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored. ⁴³ 

Ephesians 4:26

4:26 Be angry and do not sin; ⁴⁴  do not let the sun go down on the cause of your anger. ⁴⁵ 

[12:5]  ¹ tn Heb “the man doing this [is] a son of death.” See 1 Sam 20:31 for another use of this expression, which must mean “he is as good as dead” or “he deserves to die,” as 1 Sam 20:32 makes clear.

[12:6]  ² tc With the exception of the Lucianic recension, the Old Greek translation has here “sevenfold” rather than “fourfold,” a reading that S. R. Driver thought probably to be the original reading (S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 291). However, Exod 22:1 [21:37 HT] specifies fourfold repayment for a stolen sheep, which is consistent with 2 Sam 12:6. Some mss of the Targum and the Syriac Peshitta exaggerate the idea to “fortyfold.”

[12:7]  ³ tn Heb “anointed.”

[5:6]  ⁴ tn Heb “words.”

[5:7]  ⁵ tn Heb “my heart was advised upon me.”

[5:7]  ⁶ tn Heb “nobles.”

[5:7]  ⁷ tn Heb “taking a creditor’s debt.” The Hebrew noun מַשָּׁא (masha’) means “interest; debt” and probably refers to the collateral (pledge) collected by a creditor (HALOT 641-42 s.v.). This particular noun form appears only in Nehemiah (5:7, 10; 10:32); however, it is related to מַשָּׁאָה (masha’ah, “contractual loan; debt; collateral”) which appears elsewhere (Deut 24:10; Prov 22:26; cf. Neh 5:11). See the note on the word “people” at the end of v. 5. The BHS editors suggest emending the MT to מָשָׂא (masa’, “burden”), following several medieval Hebrew MSS; however, the result is not entirely clear: “you are bearing a burden, a man with his brothers.”

[5:7]  ⁸ tn Heb “his brothers.”

[5:7]  ⁹ tn Heb “I gave.”

[5:8]  ¹⁰ tn Heb “our brothers, the Jews.”

[5:8]  ¹¹ tn Heb “your brothers.”

[5:9]  ¹² tc The translation reads with the Qere and the ancient versions וָאוֹמַר (va’omar, “and I said”) rather than the MT Kethib, וַיֹּאמֶר (vayyo’mer, “and he said”).

[5:9]  ¹³ tn Heb “not good.” The statement “The thing…is not good” is an example of tapeinosis, a figurative expression which emphasizes the intended point (“The thing…is wrong!”) by negating its opposite.

[5:9]  ¹⁴ tn Heb “[should you not] walk.”

[5:10]  ¹⁵ tn Heb “brothers.”

[5:10]  ¹⁶ tn Heb “lads.”

[5:10]  ¹⁷ tn Heb “this debt.” This expression is a metonymy of association: “debt” refers to the seizure of the collateral of the debt.

[5:11]  ¹⁸ tc The MT reads וּמְאַת (umÿ’at, “and the hundredth”) which is somewhat enigmatic. The BHS editors suggest emending to וּמַשַּׁאת (umasha’t, “and the debt”) which refers to the interest or collateral (pledge) seized by a creditor (Deut 24:10; Prov 22:26; see HALOT 641-42 s.v. מַשָּׁא). The term מַשַּׁאת (masha’t) is related to the noun מָשָּׁא (masha’, “debt”) in 5:7, 10.

[5:12]  ¹⁹ tn The words “these things” are not included in the Hebrew text, but have been supplied in the translation for clarity.

[5:12]  ²⁰ tn Heb “took an oath from them”; the referents (the wealthy and the officials, cf. v. 7) have been specified in the translation for clarity.

[5:12]  ²¹ tn Heb “according to this word.”

[5:13]  ²² tn Heb “my bosom.”

[5:13]  ²³ tn Heb “cause to stand.”

[5:13]  ²⁴ tn Heb “according to this word.”

[13:25]  ²⁵ tn Heb “give.”

[42:6]  ²⁶ tn Or “despise what I said.” There is no object on the verb; Job could be despising himself or the things he said (see L. J. Kuyper, “Repentance of Job,” VT 9 [1959]: 91-94).

[31:18]  ²⁷ tn The use of “indeed” is intended to reflect the infinitive absolute which precedes the verb for emphasis (see IBHS 585-86 §35.3.1f).

[31:18]  ²⁸ tn Heb “Ephraim.” See the study note on 31:9. The more familiar term is used, the term “people” added to it, and plural pronouns used throughout the verse to aid in understanding.

[31:18]  ²⁹ tn Heb “like an untrained calf.” The metaphor is that of a calf who has never been broken to bear the yoke (cf. Hos 4:16; 10:11).

[31:18]  ³⁰ tn The verb here is from the same root as the preceding and is probably an example of the “tolerative Niphal,” i.e., “I let myself be disciplined/I responded to it.” See IBHS 389-90 §23.4g and note the translation of some of the examples there, especially Isa 19:22; 65:1.

[31:18]  ³¹ tn Heb “Bring me back in order that I may come back.” For the use of the plural pronouns see the marginal note at the beginning of the verse. The verb “bring back” and “come back” are from the same root in two different verbal stems and in the context express the idea of spiritual repentance and restoration of relationship not physical return to the land. (See BDB 999 s.v. שׁוּב Hiph.2.a for the first verb and 997 s.v. Qal.6.c for the second.) For the use of the cohortative to express purpose after the imperative see GKC 320 §108.d or IBHS 575 §34.5.2b.

[31:19]  ³² tn For this meaning of the verb see HAL 374 s.v. יָדַע Nif 5 or W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 129. REB translates “Now that I am submissive” relating the verb to a second root meaning “be submissive.” (See HALOT 375 s.v. II יָדַע and J. Barr, Comparative Philology and the Text of the Old Testament, 19-21, for evidence for this verb. Other passages cited with this nuance are Judg 8:16; Prov 10:9; Job 20:20.)

[31:19]  ³³ tn Heb “I struck my thigh.” This was a gesture of grief and anguish (cf. Ezek 21:12 [21:17 HT]). The modern equivalent is “to beat the breast.”

[31:19]  ³⁴ tn Heb “because I bear the reproach of my youth.” For the plural referents see the note at the beginning of v. 18.

[31:20]  ³⁵ tn Heb “Is Ephraim a dear son to me or a child of delight?” For the substitution of Israel for Ephraim and the plural pronouns for the singular see the note on v. 18. According to BDB 210 s.v. הֲ 1.c the question is rhetorical having the force of an impassioned affirmation. See 1 Sam 2:27; Job 41:9 (41:1 HT) for parallel usage.

[31:20]  ³⁶ tn Heb “my stomach churns for him.” The parallelism shows that this refers to pity or compassion.

[31:20]  ³⁷ tn Heb “Oracle of the Lord.”

[6:14]  ³⁸ tn Aram “the word.”

[6:14]  ³⁹ tn Aram “placed his mind on.”

[6:14]  ⁴⁰ tn Aram “the entrances of the sun.”

[3:5]  ⁴¹ tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around…he said”).

[3:5]  ⁴² tn This term is a collective singular in the Greek text.

[3:5]  ⁴³ sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

[4:26]  ⁴⁴ sn A quotation from Ps 4:4. Although several translations render the phrase Be angry and do not sin as “If you are angry, do not sin” such is unlikely on a grammatical, lexical, and historical level (see D. B. Wallace, “᾿Οργίζεσθε in Ephesians 4:26: Command or Condition?” CTR 3 [1989]: 352-72). The idea of vv. 26-27 is as follows: Christians are to exercise a righteous indignation over sin in the midst of the believing community (v. 26a; note that v. 25 is restricting the discussion to those in the body of Christ). When other believers sin, such people should be gently and quickly confronted (v. 26b), for if the body of Christ does not address sin in its midst, the devil gains a foothold (v. 27). “Entirely opposite of the ‘introspective conscience’ view, this text seems to be a shorthand expression for church discipline, suggesting that there is a biblical warrant for δικαία ὀργή [dikaia orgh] (as the Greeks put it) – righteous indignation” (ExSyn 492).

[4:26]  ⁴⁵ tn The word παροργισμός (parorgismo"), typically translated “anger” in most versions is used almost exclusively of the source of anger rather than the results in Greek literature (thus, it refers to an external cause or provocation rather than an internal reaction). The notion of “cause of your anger” is both lexically and historically justified. The apparently proverbial nature of the statement (“Do not let the sun go down on the cause of your anger”) finds several remarkable parallels in Pss. Sol. 8:8-9: “(8) God laid bare their sins in the full light of day; All the earth came to know the righteous judgments of God. (9) In secret places underground their iniquities (were committed) to provoke (Him) to anger” (R. H. Charles’ translation). Not only is παροργισμός used, but righteous indignation against God’s own people and the laying bare of their sins in broad daylight are also seen.