Bilangan 12:3

12:3 (Now the man Moses was very humble, ¹  more so than any man on the face of the earth.)

Ulangan 29:24

29:24 Then all the nations will ask, “Why has the Lord done all this to this land? What is this fierce, heated display of anger ²  all about?”

Ulangan 32:24

32:24 They will be starved by famine,

eaten by plague, and bitterly stung; ³ 

I will send the teeth of wild animals against them,

along with the poison of creatures that crawl in the dust.

Mazmur 6:1

Psalm 6 ⁴ 

For the music director, to be accompanied by stringed instruments, according to the sheminith style; ⁵  a psalm of David.

6:1 Lord, do not rebuke me in your anger!

Do not discipline me in your raging fury! ⁶ 

Yehezkiel 3:14

3:14 A wind lifted me up and carried me away. I went bitterly, ⁷  my spirit full of fury, and the hand of the Lord rested powerfully ⁸  on me.

Daniel 3:19

3:19 Then Nebuchadnezzar was filled with rage, and his disposition changed ⁹  toward Shadrach, Meshach, and Abednego. He gave orders ¹⁰  to heat the furnace seven times hotter than it was normally heated.

Markus 3:5

3:5 After looking around ¹¹  at them in anger, grieved by the hardness of their hearts, ¹²  he said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored. ¹³ 

[12:3]  ¹ tc The spelling of the word is a Kethib-Qere reading with only a slight difference between the two.

[12:3]  tn The word עָנָו (’anav) means “humble.” The word may reflect a trustful attitude (as in Pss 25:9, 37:11), but perhaps here the idea of “more tolerant” or “long-suffering.” The point is that Moses is not self-assertive. God singled out Moses and used him in such a way as to show that he was a unique leader. For a suggestion that the word means “miserable,” see C. Rogers, “Moses: Meek or Miserable?” JETS 29 (1986): 257-63.

[12:3]  sn Humility is a quality missing today in many leaders. Far too many are self-promoting, or competitive, or even pompous. The statement in this passage would have been difficult for Moses to write – and indeed, it is not impossible that an editor might have added it. One might think that for someone to claim to be humble is an arrogant act. But the statement is one of fact – he was not self-assertive (until Num 20 when he strikes the rock).

[29:24]  ² tn Heb “this great burning of anger”; KJV “the heat of this great anger.”

[32:24]  ³ tn The Hebrew term קֶטֶב (qetev) is probably metaphorical here for the sting of a disease (HALOT 1091-92 s.v.).

[6:1]  ⁴ sn Psalm 6. The psalmist begs the Lord to withdraw his anger and spare his life. Having received a positive response to his prayer, the psalmist then confronts his enemies and describes how they retreat.

[6:1]  ⁵ tn The meaning of the Hebrew term שְׁמִינִית (shÿminit, “sheminith”) is uncertain; perhaps it refers to a particular style of music. See 1 Chr 15:21.

[6:1]  ⁶ sn The implication is that the psalmist has sinned, causing God to discipline him by bringing a life-threatening illness upon him (see vv. 2-7).

[3:14]  ⁷ tn The traditional interpretation is that Ezekiel embarked on his mission with bitterness and anger, either reflecting God’s attitude toward the sinful people or his own feelings about having to carry out such an unpleasant task. L. C. Allen (Ezekiel [WBC], 1:13) takes “bitterly” as a misplaced marginal note and understands the following word, normally translated “anger,” in the sense of fervor or passion. He translates, “I was passionately moved” (p. 4). Another option is to take the word translated “bitterly” as a verb meaning “strengthened” (attested in Ugaritic). See G. R. Driver, Canaanite Myths and Legends, 152.

[3:14]  ⁸ tn Heb “the hand of the Lord was on me heavily.” The “hand of the Lord” is a metaphor for his power or influence; the modifier conveys intensity.

[3:14]  sn In Ezekiel God’s “hand” being on the prophet is regularly associated with communication or a vision from God (1:3; 3:14, 22; 8:1; 37:1; 40:1).

[3:19]  ⁹ 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]  ¹⁰ tn Aram “he answered and said.”

[3:5]  ¹¹ 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]  ¹² tn This term is a collective singular in the Greek text.

[3:5]  ¹³ 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.