Discovery BoxPsalms 76:10
Context76:10 Certainly 1 your angry judgment upon men will bring you praise; 2
you reveal your anger in full measure. 3
Psalms 76:1
ContextFor 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.
Psalms 20:1
ContextFor the music director; a psalm of David.
20:1 May the Lord answer 8 you 9 when you are in trouble; 10
may the God of Jacob 11 make you secure!
Daniel 3:19
Context3:19 Then Nebuchadnezzar was filled with rage, and his disposition changed 12 toward Shadrach, Meshach, and Abednego. He gave orders 13 to heat the furnace seven times hotter than it was normally heated.
Matthew 2:16
Context2:16 When Herod 14 saw that he had been tricked by the wise men, he became enraged. He sent men 15 to kill all the children in Bethlehem 16 and throughout the surrounding region from the age of two and under, according to the time he had learned from the wise men.
Acts 9:2
Context9:2 and requested letters from him to the synagogues 17 in Damascus, so that if he found any who belonged to the Way, 18 either men or women, he could bring them as prisoners 19 to Jerusalem. 20
[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.
[20:1] 7 sn Psalm 20. The people pray for the king’s success in battle. When the king declares his assurance that the Lord will answer the people’s prayer, they affirm their confidence in God’s enablement.
[20:1] 8 tn The prefixed verbal forms here and in vv. 1b-5 are interpreted as jussives of prayer (cf. NEB, NIV, NRSV). Another option is to understand them as imperfects, “the
[20:1] 9 sn May the
[20:1] 10 tn Heb “in a day of trouble.”
[20:1] 11 tn Heb “the name of the God of Jacob.” God’s “name” refers metonymically to his very person and to the divine characteristics suggested by his name, in this case “God of Jacob,” which highlights his relationship to Israel.
[3:19] 12 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] 13 tn Aram “he answered and said.”
[2:16] 14 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] 16 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[9:2] 17 sn See the note on synagogue in 6:9.
[9:2] 18 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] 19 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] 20 sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.
