Nehemiah 9:17

9:17 They refused to obey and did not recall your miracles that you had performed among them. Instead, they rebelled and appointed a leader to return to their bondage in Egypt. ¹  But you are a God of forgiveness, merciful and compassionate, slow to get angry and unfailing in your loyal love. ²  You did not abandon them,

Psalms 103:8

103:8 The Lord is compassionate and merciful;

he is patient ³  and demonstrates great loyal love. ⁴ 

Nahum 1:3

1:3 The Lord is slow to anger ⁵  but great in power; ⁶ 

the Lord will certainly not ⁷  allow the wicked ⁸  to go unpunished.

The Divine Warrior Destroys His Enemies but Protects His People

He marches out ⁹  in the whirlwind and the raging storm;

dark storm clouds billow like dust ¹⁰  under his feet. ¹¹ 

James 1:19-20

Living Out the Message

1:19 Understand this, my dear brothers and sisters! ¹²  Let every person be quick to listen, slow to speak, slow to anger. 1:20 For human ¹³  anger does not accomplish God’s righteousness. ¹⁴ 

[9:17]  ¹ tc The present translation follows a few medieval Hebrew MSS and the LXX in reading בְּמִצְרָיִם (bÿmitsrayim, “in Egypt”; so also NAB, NASB, NRSV, TEV, NLT) rather than the MT reading בְּמִרְיָם (bÿmiryam, “in their rebellion”).

[9:17]  ² tc The translation follows the Qere reading חֶסֶד (khesed, “loyal love”) rather than the Kethib reading וְחֶסֶד (vÿkhesed, “and loyal love”) of the MT.

[103:8]  ³ tn Heb “slow to anger” (see Ps 86:15).

[103:8]  ⁴ tn Heb “and great of loyal love” (see Ps 86:15).

[1:3]  ⁵ tn Heb “long of anger,” i.e., “slow to anger” (Exod 34:6; Num 14:18; Joel 2:13; Jonah 4:2; Pss 86:15; 103:8; 145:8; Prov 14:29; 15:18; 16:32; Neh 9:17) or restraining anger (Jer 15:15; Prov 25:15). Cf. NCV “The Lord does not become angry quickly.”

[1:3]  ⁶ tc The BHS editors suggest emending MT “power” (כֹּחַ, koakh) to “mercy” (חֶסֶד, khesed) as in Exod 34:6; Num 14:18; Joel 2:13; Jonah 4:2; Ps 103:8; Neh 9:17. However, this is unnecessary, it has no textual support, and it misses the rhetorical point intended by Nahum’s modification of the traditional expression.

[1:3]  ⁷ tn Or “he will certainly not acquit [the wicked]”; KJV “and will not at all acquit the wicked.” The root נָקַה (naqah, “to acquit”) is repeated for emphasis. The phrase “he will certainly not allow the wicked to go unpunished” (וְנַקֵּה לֹא יְנַקֶּה, vÿnaqqeh lo’ yÿnaqqeh) is an emphatic construction (see GKC 215 §75.hh; IBHS 584-88 §35.3.1).

[1:3]  ⁸ tn The words “the wicked” are not in the Hebrew text but are supplied in the translation; they are implied when this idiom is used (Exod 34:7; Num 14:18). In legal contexts the nuance “the guilty” is most appropriate; in nonlegal contexts the nuance “the wicked” is used.

[1:3]  ⁹ tn Heb “His way is in the whirlwind” (so NIV). The noun דַּרְכּוֹ (darko, “his way”) is nuanced here in a verbal sense. The noun דֶּרֶךְ (derekh) often denotes a “journey” (Gen 28:20; 30:36; 45:23; Num 9:10; Josh 9:13; 1 Sam 21:6; 1 Kgs 18:27). The verb דָּרַךְ (darakh) often means “to tread a path” (Job 22:15) and “to march out” (Judg 5:21). The Lord is portrayed as the Divine Warrior marching out to battle (Exod 15:1-12; Deut 33:2; Judg 5:4-5; Pss 18:7-15; 68:4-10, 32-35; 77:16-19; Mic 1:3-4; Hab 3:3-15).

[1:3]  ¹⁰ tn Heb “clouds are dust.”

[1:3]  ¹¹ tn Heb “of his feet.”

[1:19]  ¹² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[1:20]  ¹³ tn The word translated “human” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person” (cf. BDAG 79 s.v. 2), and in this context, contrasted with “God’s righteousness,” the point is “human” anger (not exclusively “male” anger).

[1:20]  ¹⁴ sn God’s righteousness could refer to (1) God’s righteous standard, (2) the righteousness God gives, (3) righteousness before God, or (4) God’s eschatological righteousness (see P. H. Davids, James [NIGTC], 93, for discussion).