¹ tn Heb “those who are full of the anger of the Lord, the shout [or “rebuke”] of your God.”

³ tn Heb “raises anger.” A common response to painful words is to let one’s temper flare up.

⁵ tn Or “burns.” The Lord’s anger is compared here to fire, the most destructive force known in ancient Israel.

¹ tn The verse begins with וַיִּחַר אַף (vayyikhar ʾaf, “and the anger became hot”), meaning Elihu became very angry.

² tn Heb “his strength and his anger.” The expression is a hendiadys (one concept expressed through two terms).

³ tn Heb “until the anger of the Lord went up against his people until there was no healer.”

³ tn Heb “and anger will be upon you and your brothers; do this and you will not be guilty.”

² tn Heb “they sold themselves to doing what was evil in the eyes of the Lord, angering him.”

² tn Heb “your anger and your rage.” The synonyms are joined here to emphasize the degree of God’s anger. This is best expressed in English by making one of the terms adjectival (cf. NLT “your furious anger”; CEV “terribly angry”).

¹ tn Heb “possessor of anger.” This expression is an idiom for “wrathful person” or “an angry person” (cf. NAB “a hotheaded man”; NLT “short-tempered people”). These are people characterized by anger, meaning the anger is not a rare occurrence with them.

¹ tn Heb “long of nose.” The nose, specifically the flaring of the nostrils, represents anger. “Long of nose” means “slow to anger” (Exod 34:6; Num 14:18; Joel 2:13; Jonah 4:2; Pss 86:15; 103:8; 145:8; Prov 14:29; 15:18; 16:32; Neh 9:17) or restraining anger (Jer 15:15; Prov 25:15). Cf. NCV “The Lord does not become angry quickly.”

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).

³ tn The implied subject of the verb is the Lord, mentioned in v. 11. Elsewhere the subject of this verb is consistently the Lord, suggesting it may be a technical term for divine anger. Anger is here used metonymically for judgment, as the following statement makes clear. A Moabite cognate occurs in the Mesha inscription, where it is used of the Moabite god Chemosh’s anger at his people (see J. B. Pritchard, ed., The Ancient Near East, 1:209).

² tn The Greek word for “anger” here is θυμός (thumos), a wordplay on the “passion” (θυμός) of the personified city of Babylon in 14:8.

³ sn Paul uses a common ancient posture in prayer (lifting up holy hands) as a figure of speech for offering requests from a holy life (without anger or dispute).

⁴ sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.

² tn Heb “it burned to him.” The verb חָרָה (kharah, “to burn”) functions figuratively here (hypocatastasis) referring to anger (BDB 354 s.v. חָרָה). It is related to the noun חֲרוֹן (kharon, “heat/burning”) in the phrase “the heat of his anger” in 3:9. The repetition of the root highlights the contrast in attitudes between Jonah and God: God’s burning anger “cooled off” when the Ninevites repented, but Jonah’s anger was “kindled” when God did not destroy Nineveh.

³ sn Chapter 2 continues the use of feminine epithets (e.g., “Daughter Zion”) despite initially portraying Jerusalem as an object destroyed by the angered enemy, God.

¹ sn Cf. Jer 50:8-10; 51:6, where the significance of saving oneself from the fierce anger of the Lord is clarified.

³ tn Heb “be disappointed in their harvests from the fierce anger of the Lord.” The translation makes explicit what is implicit in the elliptical poetry of the Hebrew original.