5:2 For 1 wrath kills the foolish person, 2
and anger 3 slays the silly one.
9:5 He who removes mountains suddenly, 4
who overturns them in his anger; 5
9:13 God does not restrain his anger; 6
under him the helpers of Rahab 7 lie crushed. 8
19:11 Thus 9 his anger burns against me,
and he considers me among his enemies. 10
21:20 Let his own eyes see his destruction; 11
let him drink of the anger of the Almighty.
36:13 The godless at heart 12 nourish anger, 13
they do not cry out even when he binds them.
40:11 Scatter abroad 14 the abundance 15 of your anger.
Look at every proud man 16 and bring him low;
1 tn One of the reasons that commentators transpose v. 1 is that the כִּי (ki, “for”) here seems to follow 4:21 better. If people die without wisdom, it is folly that kills them. But the verse also makes sense after 5:1. He is saying that complaining against God will not bring deliverance (v. 1), but rather, by such impatience the fool will bring greater calamity on himself.
2 tn The two words for “foolish person” are common in wisdom literature. The first, אֱוִיל (’evil), is the fool who is a senseless person; the פֹּתֶה (poteh) is the naive and silly person, the simpleton, the one who is easily led astray. The direct object is introduced with the preposition ל (lamed) in this verse (see GKC 366 §117.n).
3 tn The two parallel nouns are similar; their related verbs are also paralleled in Deut 32:16 with the idea of “vex” and “irritate.” The first word כַּעַשׂ (ka’as) refers to the inner irritation and anger one feels, whereas the second word קִנְאָה (qin’ah) refers to the outward expression of the anger. In Job 6:2, Job will respond “O that my impatience [ka’as] were weighed….”
4 tn The verb is plural: “they do not know it.” This suggests that the mountains would not know it. Some follow the Syriac with a singular verb, i.e., God does not know it, meaning, it is so trifling to God that he can do it without thinking. But the better interpretation may be “suddenly.” This would be interpreted from the MT as it stands; it would imply “before they know anything,” thus “suddenly” (Gray, Dhorme, Buttenwieser, et. al.). D. W. Thomas connects the meaning to another verb based on Arabic and translates it, “ so that they are no longer still” (“Additional Notes on the Root yada` in Hebrew,” JTS 15 [1964]: 54-57). J. A. Emerton works with a possible root יָדַע (yada’) meaning “be still” (“A Consideration of Some Alleged Meanings of yada` in Hebrew,” JSS 15 [1970]: 145-80).
5 sn This line beginning with the relative pronoun can either be read as a parallel description of God, or it can be subordinated by the relative pronoun to the first (“they do not know who overturned them”).
6 sn The meaning of the line is that God’s anger will continue until it has accomplished its purpose (23:13-14).
7 sn “Rahab” is not to be confused with the harlot of the same name from Jericho. “Rahab” is identified with Tiamat of the Babylonian creation epic, or Leviathan of the Canaanite myths. It is also used in parallelism to the sea (26:12), or the Red Sea (Ps 74:13), and so comes to symbolize Egypt (Isa 30:7). In the Babylonian Creation Epic there is reference to the helpers of Tiamat. In the Bible the reference is only to the raging sea, which the
8 tn The verb שָׁחַח (shakhakh) means “to be prostrate” or “to crouch.” Here the enemies are prostrate under the feet of God – they are crushed.
9 tn The verb is a nonpreterite vayyiqtol perhaps employed to indicate that the contents of v. 11 are a logical sequence to the actions described in v. 10.
10 tn This second half of the verse is a little difficult. The Hebrew has “and he reckons me for him like his adversaries.” Most would change the last word to a singular in harmony with the versions, “as his adversary.” But some retain the MT pointing and try to explain it variously: Weiser suggests that the plural might have come from a cultic recitation of Yahweh’s deeds against his enemies; Fohrer thinks it refers to the primeval enemies; Gordis takes it as distributive, “as one of his foes.” If the plural is retained, this latter view makes the most sense.
11 tc This word occurs only here. The word כִּיד (kid) was connected to Arabic kaid, “fraud, trickery,” or “warfare.” The word is emended by the commentators to other ideas, such as פִּיד (pid, “[his] calamity”). Dahood and others alter it to “cup”; Wright to “weapons.” A. F. L. Beeston argues for a meaning “condemnation” for the MT form, and so makes no change in the text (Mus 67 [1954]: 315-16). If the connection to Arabic “warfare” is sustained, or if such explanations of the existing MT can be sustained, then the text need not be emended. In any case, the sense of the line is clear.
12 tn The expression “godless [or hypocrite] in heart” is an intensification of the description. It conveys that they are intentionally godless. See Matt 23:28.
13 tn Heb “they put anger.” This is usually interpreted to mean they lay up anger, or put anger in their hearts.
14 tn The verb was used for scattering lightning (Job 37:11). God is challenging Job to unleash his power and judge wickedness in the world.
15 tn Heb “the overflowings.”
16 tn The word was just used in the positive sense of excellence or majesty; now the exalted nature of the person refers to self-exaltation, or pride.