Mazmur 46:10

46:10 He says, ¹  “Stop your striving and recognize ²  that I am God!

I will be exalted ³  over ⁴  the nations! I will be exalted over ⁵  the earth!”

Habakuk 2:20

2:20 But the Lord is in his majestic palace. ⁶ 

The whole earth is speechless in his presence!” ⁷ 

Zefanya 1:7

1:7 Be silent before the Lord God, ⁸ 

for the Lord’s day of judgment ⁹  is almost here. ¹⁰ 

The Lord has prepared a sacrificial meal; ¹¹ 

he has ritually purified ¹²  his guests.

Roma 3:19

3:19 Now we know that whatever the law says, it says to those who are under ¹³  the law, so that every mouth may be silenced and the whole world may be held accountable to God.

Roma 9:20

9:20 But who indeed are you – a mere human being ¹⁴  – to talk back to God? ¹⁵  Does what is molded say to the molder, “Why have you made me like this?” ¹⁶ 

[46:10]  ¹ tn The words “he says” are supplied in the translation for clarification.

[46:10]  ² tn Heb “do nothing/be quiet (see 1 Sam 15:16) and know.” This statement may be addressed to the hostile nations, indicating they should cease their efforts to destroy God’s people, or to Judah, indicating they should rest secure in God’s protection. Since the psalm is an expression of Judah’s trust and confidence, it is more likely that the words are directed to the nations, who are actively promoting chaos and are in need of a rebuke.

[46:10]  ³ tn Elsewhere in the psalms the verb רוּם (rum, “be exalted”) when used of God, refers to his exalted position as king (Pss 18:46; 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 57:5, 11).

[46:10]  ⁴ tn Or “among.”

[46:10]  ⁵ tn Or “in.”

[2:20]  ⁶ tn Or “holy temple.” The Lord’s heavenly palace, rather than the earthly temple, is probably in view here (see Ps 11:4; Mic 1:2-3). The Hebrew word ֹקדֶשׁ (qodesh, “holy”) here refers to the sovereign transcendence associated with his palace.

[2:20]  ⁷ tn Or “Be quiet before him, all the earth!”

[1:7]  ⁸ tn Heb “Lord Lord.” The phrase אֲדֹנָי יְהוִה (adonai yÿhvih) is customarily rendered by Jewish tradition as “Lord God.”

[1:7]  ⁹ tn Heb “the day of the Lord.”

[1:7]  sn The origin of the concept of “the day of the Lord” is uncertain. It may have originated in the ancient Near Eastern idea of the sovereign’s day of conquest, where a king would boast that he had concluded an entire military campaign in a single day (see D. Stuart, “The Sovereign’s Day of Conquest,” BASOR 221 [1976]: 159-64). In the OT the expression is applied to several acts of divine judgment, some historical and others still future (see A. J. Everson, “The Days of Yahweh,” JBL 93 [1974]: 329-37). In the OT the phrase first appears in Amos (assuming that Amos predates Joel and Obadiah), where it seems to refer to a belief on the part of the northern kingdom that God would intervene on Israel’s behalf and judge the nation’s enemies. Amos affirms that the Lord’s day of judgment is indeed approaching, but he declares that it will be a day of disaster, not deliverance, for Israel. Here in Zephaniah, the “day of the Lord” includes God’s coming judgment of Judah, as well as a more universal outpouring of divine anger.

[1:7]  ¹⁰ tn Or “near.”

[1:7]  ¹¹ tn Heb “a sacrifice.” This same word also occurs in the following verse.

[1:7]  sn Because a sacrificial meal presupposes the slaughter of animals, it is used here as a metaphor of the bloody judgment to come.

[1:7]  ¹² tn Or “consecrated” (ASV, NAB, NASB, NIV, NRSV).

[3:19]  ¹³ tn Grk “in,” “in connection with.”

[9:20]  ¹⁴ tn Grk “O man.”

[9:20]  ¹⁵ tn Grk “On the contrary, O man, who are you to talk back to God?”

[9:20]  ¹⁶ sn A quotation from Isa 29:16; 45:9.