Esther 3:5

3:5 When Haman saw that Mordecai was not bowing or paying homage to him, he ¹  was filled with rage.

Esther 3:1

Haman Conspires to Destroy the Jews

3:1 Some time later ²  King Ahasuerus promoted ³  Haman the son of Hammedatha, the Agagite, exalting him and setting his position ⁴  above that of all the officials who were with him.

Esther 1:4

1:4 He displayed the riches of his royal glory and the splendor of his majestic greatness for a lengthy period of time ⁵  – a hundred and eighty days, to be exact! ⁶ 

Job 31:31

31:31 if ⁷  the members of my household ⁸  have never said, ⁹ 

‘If only there were ¹⁰  someone

who has not been satisfied from Job’s ¹¹  meat!’ –

Psalms 27:3

27:3 Even when an army is deployed against me,

I do not fear. ¹² 

Even when war is imminent, ¹³ 

I remain confident. ¹⁴ 

Daniel 3:13

3:13 Then Nebuchadnezzar in a fit of rage ¹⁵  demanded that they bring ¹⁶  Shadrach, Meshach, and Abednego before him. So they brought them ¹⁷  before the king.

Daniel 3:16-19

3:16 Shadrach, Meshach, and Abednego replied to King Nebuchadnezzar, ¹⁸  “We do not need to give you a reply ¹⁹  concerning this. 3:17 If ²⁰  our God whom we are serving exists, ²¹  he is able to rescue us from the furnace of blazing fire, and he will rescue us, O king, from your power as well. 3:18 But if not, let it be known to you, O king, that we don’t serve your gods, and we will not pay homage to the golden statue that you have erected.”

3:19 Then Nebuchadnezzar was filled with rage, and his disposition changed ²²  toward Shadrach, Meshach, and Abednego. He gave orders ²³  to heat the furnace seven times hotter than it was normally heated.

Matthew 2:16

2:16 When Herod ²⁴  saw that he had been tricked by the wise men, he became enraged. He sent men ²⁵  to kill all the children in Bethlehem ²⁶  and throughout the surrounding region from the age of two and under, according to the time he had learned from the wise men.

Acts 7:54

Stephen is Killed

7:54 When they heard these things, they became furious ²⁷  and ground their teeth ²⁸  at him.

[3:5]  ¹ tn Heb “Haman.” The pronoun (“he”) was used in the translation for stylistic reasons. Repeating the proper name here is redundant according to contemporary English style, although the name is repeated in NASB and NRSV.

[3:1]  ² tn Heb “after these things” (so KJV, ASV); NAB, NASB, NIV “After these events.”

[3:1]  ³ tn Heb “made great”; NAB “raised…to high rank”; NIV “honored.”

[3:1]  ⁴ tn Heb “chair”; KJV, NRSV “seat”; NASB “established his authority.”

[1:4]  ⁵ tn Heb “many days” (so KJV, ASV); NASB, NRSV “for many days.”

[1:4]  ⁶ tn The words “to be exact!” are not in the Hebrew text but have been supplied in the translation to bring out the clarifying nuance of the time period mentioned. Cf. KJV “even an hundred and fourscore days.”

[31:31]  ⁷ tn Now Job picks up the series of clauses serving as the protasis.

[31:31]  ⁸ tn Heb “the men of my tent.” In context this refers to members of Job’s household.

[31:31]  ⁹ sn The line is difficult to sort out. Job is saying it is sinful “if his men have never said, ‘O that there was one who has not been satisfied from his food.’” If they never said that, it would mean there were people out there who needed to be satisfied with his food.

[31:31]  ¹⁰ tn The optative is again expressed with “who will give?”

[31:31]  ¹¹ tn Heb “his”; the referent (Job) has been specified in the translation for clarity.

[27:3]  ¹² tn Heb “my heart does not fear.”

[27:3]  ¹³ tn Heb “if war rises up against me.”

[27:3]  ¹⁴ tn Heb “in this [i.e., “during this situation”] I am trusting.”

[3:13]  ¹⁵ tn Aram “in anger and wrath”; NASB “in rage and anger.” The expression is a hendiadys.

[3:13]  ¹⁶ tn The Aramaic infinitive is active.

[3:13]  ¹⁷ tn Aram “these men.” The pronoun is used in the translation to avoid undue repetition.

[3:16]  ¹⁸ tc In the MT this word is understood to begin the following address (“answered and said to the king, ‘O Nebuchadnezzar’”). However, it seems unlikely that Nebuchadnezzar’s subordinates would address the king in such a familiar way, particularly in light of the danger that they now found themselves in. The present translation implies moving the atnach from “king” to “Nebuchadnezzar.”

[3:16]  ¹⁹ tn Aram “to return a word to you.”

[3:17]  ²⁰ tc The ancient versions typically avoid the conditional element of v. 17.

[3:17]  ²¹ tn The Aramaic expression used here is very difficult to interpret. The question concerns the meaning and syntax of אִיתַי (’itay, “is” or “exist”). There are several possibilities. (1) Some interpreters take this word closely with the participle later in the verse יָכִל (yakhil, “able”), understanding the two words to form a periphrastic construction (“if our God is…able”; cf. H. Bauer and P. Leander, Grammatik des Biblisch-Aramäischen, 365, §111b). But the separation of the two elements from one another is not an argument in favor of this understanding. (2) Other interpreters take the first part of v. 17 to mean “If it is so, then our God will deliver us” (cf. KJV, ASV, RSV, NASB). However, the normal sense of ’itay is existence; on this point see F. Rosenthal, Grammar, 45, §95. The present translation maintains the sense of existence for the verb (“If our God…exists”), even though the statement is admittedly difficult to understand in this light. The statement may be an implicit reference back to Nebuchadnezzar’s comment in v. 15, which denies the existence of a god capable of delivering from the king’s power.

[3:19]  ²² 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]  ²³ tn Aram “he answered and said.”

[2:16]  ²⁴ 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]  ²⁵ tn Or “soldiers.”

[2:16]  ²⁶ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[7:54]  ²⁷ tn This verb, which also occurs in Acts 5:33, means “cut to the quick” or “deeply infuriated” (BDAG 235 s.v. διαπρίω).

[7:54]  ²⁸ tn Or “they gnashed their teeth.” This idiom is a picture of violent rage (BDAG 184 s.v. βρύχω). See also Ps 35:16.