Ulangan 9:24

9:24 You have been rebelling against him ¹  from the very first day I knew you!

Mazmur 106:32-33

106:32 They made him angry by the waters of Meribah,

and Moses suffered ²  because of them,

106:33 for they aroused ³  his temper, ⁴ 

and he spoke rashly. ⁵ 

Matius 5:22

5:22 But I say to you that anyone who is angry with a brother ⁶  will be subjected to judgment. And whoever insults ⁷  a brother will be brought before ⁸  the council, ⁹  and whoever says ‘Fool’ ¹⁰  will be sent ¹¹  to fiery hell. ¹² 

Lukas 9:54-55

9:54 Now when his disciples James and John saw this, they said, “Lord, do you want us to call fire to come down from heaven and consume ¹³  them?” ¹⁴  9:55 But Jesus ¹⁵  turned and rebuked them, ¹⁶ 

Kisah Para Rasul 23:3-5

23:3 Then Paul said to him, “God is going to strike you, you whitewashed wall! ¹⁷  Do ¹⁸  you sit there judging me according to the law, ¹⁹  and in violation of the law ²⁰  you order me to be struck?” 23:4 Those standing near him ²¹  said, “Do you dare insult ²²  God’s high priest?” 23:5 Paul replied, ²³  “I did not realize, ²⁴  brothers, that he was the high priest, for it is written, ‘You must not speak evil about a ruler of your people.’” ²⁵ 

Efesus 4:26

4:26 Be angry and do not sin; ²⁶  do not let the sun go down on the cause of your anger. ²⁷ 

Yakobus 3:2

3:2 For we all stumble ²⁸  in many ways. If someone does not stumble ²⁹  in what he says, ³⁰  he is a perfect individual, ³¹  able to control the entire body as well.

[9:24]  ¹ tn Heb “the Lord.” See note on “he” in 9:3.

[106:32]  ² tn Heb “there was harm to Moses.”

[106:33]  ³ tn The Hebrew text vocalizes the form as הִמְרוּ (himru), a Hiphil from מָרָה (marah, “to behave rebelliously”), but the verb fits better with the object (“his spirit”) if it is revocalized as הֵמֵרוּ (hemeru), a Hiphil from מָרַר (marar, “to be bitter”). The Israelites “embittered” Moses’ “spirit” in the sense that they aroused his temper with their complaints.

[106:33]  ⁴ tn Heb “his spirit.”

[106:33]  ⁵ tn The Hebrew text adds “with his lips,” but this has not been included in the translation for stylistic reasons.

[106:33]  sn Verses 32-33 allude to the events of Num 20:1-13.

[5:22]  ⁶ tc The majority of mss read the word εἰκῇ (eikh, “without cause”) here after “brother.” This insertion has support from א² D L W Θ 0233 Ë^1,13 33 Ï it sy co Ir^lat Or^mss Cyp Cyr. Thus the Western, Caesarean, and Byzantine texttypes all include the word, while the best Alexandrian and some other witnesses (Ì⁶⁴ א* B 1424^mg pc aur vg Or Hier^mss) lack it. The ms evidence favors its exclusion, though there is a remote possibility that εἰκῇ could have been accidentally omitted from these witnesses by way of homoioarcton (the next word, ἔνοχος [enocos, “guilty”], begins with the same letter). An intentional change would likely arise from the desire to qualify “angry,” especially in light of the absolute tone of Jesus’ words. While “without cause” makes good practical sense in this context, and must surely be a true interpretation of Jesus’ meaning (cf. Mark 3:5), it does not commend itself as original.

[5:22]  ⁷ tn Grk “whoever says to his brother ‘Raca,’” an Aramaic word of contempt or abuse meaning “fool” or “empty head.”

[5:22]  ⁸ tn Grk “subjected,” “guilty,” “liable.”

[5:22]  ⁹ tn Grk “the Sanhedrin.”

[5:22]  ¹⁰ tn The meaning of the term μωρός (mwros) is somewhat disputed. Most take it to mean, following the Syriac versions, “you fool,” although some have argued that it represents a transliteration into Greek of the Hebrew term מוֹרֵה (moreh) “rebel” (Deut 21:18, 20; cf. BDAG 663 s.v. μωρός c).

[5:22]  ¹¹ tn Grk “subjected,” “guilty,” “liable.”

[5:22]  ¹² tn Grk “the Gehenna of fire.”

[5:22]  sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).

[9:54]  ¹³ tn Or “destroy.”

[9:54]  ¹⁴ tc Most mss, especially the later ones (A C D W Θ Ψ Ë^1,13 33 Ï it), read here “as also Elijah did,” making the allusion to 2 Kgs 1:10, 12, 14 more explicit. The shorter reading has better and earlier support (Ì^45,75 א B L Ξ 579 700* 1241 pc lat sa). It is difficult to explain how the shorter reading could have arisen from the longer, especially since it is well represented early on. However, the longer reading looks to have been a marginal note originally, incorporated into the text of Luke by early scribes.

[9:54]  sn An allusion to 2 Kgs 1:10, 12, 14.

[9:55]  ¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:55]  ¹⁶ tc Many mss ([D] K Γ Θ Ë^1,13 [579] 700 2542 pm it) have at the end of the verse (with slight variations) “and he said, ‘You do not know what sort of spirit you are of, for the Son of Man did not come to destroy people’s lives, but to save [them].’” This variant is clearly secondary, as it gives some content to the rebuke. Further, it is difficult to explain how such rich material would have been omitted by the rest of the witnesses, including the earliest and best mss.

[9:55]  sn The point of the rebuke is that now was not the time for judgment but patience; see 2 Pet 3:9.

[23:3]  ¹⁷ sn You whitewashed wall. This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (L&N 88.234; see also BDAG 1010 s.v. τοῖχος). Paul was claiming that the man’s response was two-faced (Ezek 13:10-16; Matt 23:27-28). See also Deut 28:22.

[23:3]  ¹⁸ tn Grk “And do.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[23:3]  ¹⁹ tn The law refers to the law of Moses.

[23:3]  ²⁰ tn BDAG 769 s.v. παρανομέω has “παρανομῶν κελεύεις in violation of the law you order Ac 23:3.”

[23:3]  sn In violation of the law. Paul was claiming that punishment was given before the examination was complete (m. Sanhedrin 3:6-8). Luke’s noting of this detail shows how quickly the leadership moved to react against Paul.

[23:4]  ²¹ tn The word “him” is not in the Greek text but is implied.

[23:4]  ²² tn L&N 33.393 has for λοιδορέω (loidorew) “to speak in a highly insulting manner – ‘to slander, to insult strongly, slander, insult.’”

[23:4]  sn Insult God’s high priest. Paul was close to violation of the Mosaic law with his response, as the citation from Exod 22:28 in v. 5 makes clear.

[23:5]  ²³ tn Grk “said.”

[23:5]  ²⁴ tn Or “know.”

[23:5]  ²⁵ sn A quotation from Exod 22:28. This text defines a form of blasphemy. Paul, aware of the fact that he came close to crossing the line, backed off out of respect for the law.

[4:26]  ²⁶ 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]  ²⁷ 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.

[3:2]  ²⁸ tn Or “fail.”

[3:2]  ²⁹ tn Or “fail.”

[3:2]  ³⁰ tn Grk “in speech.”

[3:2]  ³¹ tn The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2).