Yesaya 5:24

5:24 Therefore, as flaming fire ¹  devours straw,

and dry grass disintegrates in the flames,

so their root will rot,

and their flower will blow away like dust. ² 

For they have rejected the law of the Lord who commands armies,

they have spurned the commands ³  of the Holy One of Israel. ⁴ 

Yesaya 29:6

29:6 Judgment will come from the Lord who commands armies, ⁵ 

accompanied by thunder, earthquake, and a loud noise,

by a strong gale, a windstorm, and a consuming flame of fire.

Yesaya 30:27-33

30:27 Look, the name ⁶  of the Lord comes from a distant place

in raging anger and awesome splendor. ⁷ 

He speaks angrily

and his word is like destructive fire. ⁸ 

30:28 His battle cry overwhelms like a flooding river ⁹ 

that reaches one’s neck.

He shakes the nations in a sieve that isolates the chaff; ¹⁰ 

he puts a bit into the mouth of the nations and leads them to destruction. ¹¹ 

30:29 You will sing

as you do in the evening when you are celebrating a festival.

You will be happy like one who plays a flute

as he goes to the mountain of the Lord, the Rock who shelters Israel. ¹² 

30:30 The Lord will give a mighty shout ¹³ 

and intervene in power, ¹⁴ 

with furious anger and flaming, destructive fire, ¹⁵ 

with a driving rainstorm and hailstones.

30:31 Indeed, the Lord’s shout will shatter Assyria; ¹⁶ 

he will beat them with a club.

30:32 Every blow from his punishing cudgel, ¹⁷ 

with which the Lord will beat them, ¹⁸ 

will be accompanied by music from the ¹⁹  tambourine and harp,

and he will attack them with his weapons. ²⁰ 

30:33 For ²¹  the burial place is already prepared; ²² 

it has been made deep and wide for the king. ²³ 

The firewood is piled high on it. ²⁴ 

The Lord’s breath, like a stream flowing with brimstone,

will ignite it.

Ulangan 5:24-25

5:24 You said, “The Lord our God has shown us his great glory ²⁵  and we have heard him speak from the middle of the fire. It is now clear to us ²⁶  that God can speak to human beings and they can keep on living. 5:25 But now, why should we die, because this intense fire will consume us! If we keep hearing the voice of the Lord our God we will die!

Ulangan 32:21-24

32:21 They have made me jealous ²⁷  with false gods, ²⁸ 

enraging me with their worthless gods; ²⁹ 

so I will make them jealous with a people they do not recognize, ³⁰ 

with a nation slow to learn ³¹  I will enrage them.

32:22 For a fire has been kindled by my anger,

and it burns to lowest Sheol; ³² 

it consumes the earth and its produce,

and ignites the foundations of the mountains.

32:23 I will increase their ³³  disasters,

I will use up my arrows on them.

32:24 They will be starved by famine,

eaten by plague, and bitterly stung; ³⁴ 

I will send the teeth of wild animals against them,

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

Mazmur 11:6

11:6 May the Lord rain down ³⁵  burning coals ³⁶  and brimstone ³⁷  on the wicked!

A whirlwind is what they deserve! ³⁸ 

Mazmur 21:9

21:9 You burn them up like a fiery furnace ³⁹  when you appear; ⁴⁰ 

the Lord angrily devours them; ⁴¹ 

the fire consumes them.

Mazmur 50:3

50:3 Our God approaches and is not silent; ⁴² 

consuming fire goes ahead of him

and all around him a storm rages. ⁴³ 

Nahum 1:6

1:6 No one can withstand ⁴⁴  his indignation! ⁴⁵ 

No one can resist ⁴⁶  his fierce anger! ⁴⁷ 

His wrath is poured out like volcanic fire,

boulders are broken up ⁴⁸  as he approaches. ⁴⁹ 

Ibrani 12:29

12:29 For our God is indeed a devouring fire. ⁵⁰ 

[5:24]  ¹ tn Heb “a tongue of fire” (so NASB), referring to a tongue-shaped flame.

[5:24]  ² sn They are compared to a flowering plant that withers quickly in a hot, arid climate.

[5:24]  ³ tn Heb “the word.”

[5:24]  ⁴ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[29:6]  ⁵ tn Heb “from the Lord who commands armies [traditionally, the Lord of hosts] there will be visitation.” The third feminine singular passive verb form תִּפָּקֵד (tippaqed, “she/it will be visited”) is used here in an impersonal sense. See GKC 459 §144.b.

[30:27]  ⁶ sn The “name” of the Lord sometimes stands by metonymy for the Lord himself, see Exod 23:21; Lev 24:11; Pss 54:1 (54:3 HT); 124:8. In Isa 30:27 the point is that he reveals that aspect of his character which his name suggests – he comes as Yahweh (“he is present”), the ever present helper of his people who annihilates their enemies and delivers them. The name “Yahweh” originated in a context where God assured a fearful Moses that he would be with him as he confronted Pharaoh and delivered Israel from slavery in Egypt. See Exod 3.

[30:27]  ⁷ tn Heb “his anger burns, and heaviness of elevation.” The meaning of the phrase “heaviness of elevation” is unclear, for מַשָּׂאָה (masa’ah, “elevation”) occurs only here. Some understand the term as referring to a cloud (elevated above the earth’s surface), in which case one might translate, “and in heavy clouds” (cf. NAB “with lowering clouds”). Others relate the noun to מָשָׂא (masa’, “burden”) and interpret it as a reference to judgment. In this case one might translate, “and with severe judgment.” The present translation assumes that the noun refers to his glory and that “heaviness” emphasizes its degree.

[30:27]  ⁸ tn Heb “his lips are full of anger, and his tongue is like consuming fire.” The Lord’s lips and tongue are used metonymically for his word (or perhaps his battle cry; see v. 31).

[30:28]  ⁹ tn Heb “his breath is like a flooding river.” This might picture the Lord breathing heavily as he runs down his enemy, but in light of the preceding verse, which mentions his lips and tongue, “breath” probably stands metonymically for the word or battle cry that he expels from his mouth as he shouts. In Isa 34:16 and Ps 33:6 the Lord’s “breath” is associated with his command.

[30:28]  ¹⁰ tn Heb “shaking nations in a sieve of worthlessness.” It is not certain exactly how שָׁוְא (shavÿ’, “emptiness, worthlessness”) modifies “sieve.” A sieve is used to separate grain from chaff and isolate what is worthless so that it might be discarded. Perhaps the nations are likened to such chaff; God’s judgment will sift them out for destruction.

[30:28]  ¹¹ tn Heb “and a bit that leads astray [is] in the jaws of the peoples.” Here the nations are likened to horse that can be controlled by a bit placed in its mouth. In this case the Lord uses his sovereign control over the “horse” to lead it to its demise.

[30:29]  ¹² tn Heb “[you will have] joy of heart, like the one going with a flute to enter the mountain of the Lord to the Rock of Israel.” The image here is not a foundational rock, but a rocky cliff where people could hide for protection (for example, the fortress of Masada).

[30:30]  ¹³ tn Heb “the Lord will cause the splendor of his voice to be heard.”

[30:30]  ¹⁴ tn Heb “and reveal the lowering of his arm.”

[30:30]  ¹⁵ tn Heb “and a flame of consuming fire.”

[30:31]  ¹⁶ tn Heb “Indeed by the voice of the Lord Assyria will be shattered.”

[30:32]  ¹⁷ tc The Hebrew text has “every blow from a founded [i.e., “appointed”?] cudgel.” The translation above, with support from a few medieval Hebrew mss, assumes an emendation of מוּסָדָה (musadah, “founded”) to מוּסָרֹה (musaroh, “his discipline”).

[30:32]  ¹⁸ tn Heb “which the Lord lays on him.”

[30:32]  ¹⁹ tn Heb “will be with” (KJV similar).

[30:32]  ²⁰ tn The Hebrew text reads literally, “and with battles of brandishing [weapons?] he will fight against him.” Some prefer to emend וּבְמִלְחֲמוֹת (uvÿmilkhamot, “and with battles of”) to וּבִמְחֹלוֹת (uvimkholot, “and with dancing”). Note the immediately preceding references to musical instruments.

[30:33]  ²¹ tn Or “indeed.”

[30:33]  ²² tc The Hebrew text reads literally, “for arranged from before [or “yesterday”] is [?].” The meaning of תָּפְתֶּה (tafÿteh), which occurs only here, is unknown. The translation above (as with most English versions) assumes an emendation to תֹּפֶת (tofet, “Topheth”; cf. NASB, NIV, NLT) and places the final hey (ה) on the beginning of the next word as an interrogative particle. Topheth was a place near Jerusalem used as a burial ground (see Jer 7:32; 19:11).

[30:33]  ²³ tn The Hebrew text reads literally, “Also it is made ready for the king, one makes it deep and wide.” If one takes the final hey (ה) on תָּפְתֶּה (tafÿteh) and prefixes it to גָּם (gam) as an interrogative particle (see the preceding note), one can translate, “Is it also made ready for the king?” In this case the question is rhetorical and expects an emphatic affirmative answer, “Of course it is!”

[30:33]  ²⁴ tn Heb “its pile of wood, fire and wood one makes abundant.”

[30:33]  sn Apparently this alludes to some type of funeral rite.

[5:24]  ²⁵ tn Heb “his glory and his greatness.”

[5:24]  ²⁶ tn Heb “this day we have seen.”

[32:21]  ²⁷ sn They have made me jealous. The “jealousy” of God is not a spirit of pettiness prompted by his insecurity, but righteous indignation caused by the disloyalty of his people to his covenant grace (see note on the word “God” in Deut 4:24). The jealousy of Israel, however (see next line), will be envy because of God’s lavish attention to another nation. This is an ironic wordplay. See H. Peels, NIDOTTE 3:938-39.

[32:21]  ²⁸ tn Heb “what is not a god,” or a “nondeity.”

[32:21]  ²⁹ tn Heb “their empty (things).” The Hebrew term used here to refer pejoratively to the false gods is הֶבֶל (hevel, “futile” or “futility”), used frequently in Ecclesiastes (e.g., Eccl 1:1, “Futile! Futile!” laments the Teacher, “Absolutely futile! Everything is futile!”).

[32:21]  ³⁰ tn Heb “what is not a people,” or a “nonpeople.” The “nonpeople” (לֹא־עָם, lo’-’am) referred to here are Gentiles who someday would become God’s people in the fullest sense (cf. Hos 1:9; 2:23).

[32:21]  ³¹ tn Heb “a foolish nation” (so KJV, NAB, NRSV); NIV “a nation that has no understanding”; NLT “I will provoke their fury by blessing the foolish Gentiles.”

[32:22]  ³² tn Or “to the lowest depths of the earth”; cf. NAB “to the depths of the nether world”; NIV “to the realm of death below”; NLT “to the depths of the grave.”

[32:22]  sn Sheol refers here not to hell and hell-fire – a much later concept – but to the innermost parts of the earth, as low down as one could get. The parallel with “the foundations of the mountains” makes this clear (cf. Pss 9:17; 16:10; 139:8; Isa 14:9, 15; Amos 9:2).

[32:23]  ³³ tn Heb “upon them.”

[32:24]  ³⁴ tn The Hebrew term קֶטֶב (qetev) is probably metaphorical here for the sting of a disease (HALOT 1091-92 s.v.).

[11:6]  ³⁵ tn The verb form is a jussive, indicating that the statement is imprecatory (“May the Lord rain down”), not indicative (“The Lord rains down”; see also Job 20:23). The psalmist appeals to God to destroy the wicked, rather than simply stating his confidence that God will do so. In this way the psalmist seeks to activate divine judgment by appealing to God’s just character. For an example of the power of such a curse, see Judg 9:7-57.

[11:6]  ³⁶ tc The MT reads “traps, fire, and brimstone,” but the image of God raining traps, or snares, down from the sky is bizarre and does not fit the fire and storm imagery of this verse. The noun פַּחִים (pakhim, “traps, snares”) should be emended to פַּחֲמֵי (pakhamey, “coals of [fire]”). The rare noun פֶּחָם (pekham, “coal”) occurs in Prov 26:21 and Isa 44:12; 54:16.

[11:6]  ³⁷ sn The image of God “raining down” brimstone on the objects of his judgment also appears in Gen 19:24 and Ezek 38:22.

[11:6]  ³⁸ tn Heb “[may] a wind of rage [be] the portion of their cup.” The precise meaning of the rare noun זִלְעָפוֹת (zil’afot) is uncertain. It may mean “raging heat” (BDB 273 s.v. זַלְעָפָה) or simply “rage” (HALOT 272 s.v. זַלְעָפָה). If one understands the former sense, then one might translate “hot wind” (cf. NEB, NRSV). The present translation assumes the latter nuance, “a wind of rage” (the genitive is attributive) referring to a “whirlwind” symbolic of destructive judgment. In this mixed metaphor, judgment is also compared to an allotted portion of a beverage poured into one’s drinking cup (see Hab 2:15-16).

[21:9]  ³⁹ tn Heb “you make them like a furnace of fire.” Although many modern translations retain the literal Hebrew, the statement is elliptical. The point is not that he makes them like a furnace, but like an object burned in a furnace (cf. NEB, “at your coming you shall plunge them into a fiery furnace”).

[21:9]  ⁴⁰ tn Heb “at the time of your face.” The “face” of the king here refers to his angry presence. See Lam 4:16.

[21:9]  ⁴¹ tn Heb “the Lord, in his anger he swallows them, and fire devours them.” Some take “the Lord” as a vocative, in which case he is addressed in vv. 8-9a. But this makes the use of the third person in v. 9b rather awkward, though the king could be the subject (see vv. 1-7).

[50:3]  ⁴² tn According to GKC 322 §109.e, the jussive (note the negative particle אַל, ’al) is used rhetorically here “to express the conviction that something cannot or should not happen.”

[50:3]  ⁴³ tn Heb “fire before him devours, and around him it is very stormy.”

[1:6]  ⁴⁴ tn Heb “stand before” (so KJV, NASB, NRSV, NLT). The Hebrew verb עָמַד (’amad, “stand”) here denotes “to resist, withstand.” It is used elsewhere of warriors taking a stand in battle to hold their ground against enemies (Judg 2:14; Josh 10:8; 21:44; 23:9; 2 Kgs 10:4; Dan 11:16; Amos 2:15). It is also used of people trying to protect their lives from enemy attack (Esth 8:11; 9:16). Like a mighty warrior, the Lord will attack his enemies, but none will be able to make a stand against him; none will be able to hold their ground against him; and none will be able to protect themselves from his onslaught (Pss 76:7[8]; 147:17; Mal 3:2).

[1:6]  ⁴⁵ tn Heb “Who can stand before his indignation?” The rhetorical question expects a negative answer; it is translated here as an emphatic denial. The Hebrew noun זַעַם (za’am, “indignation, curse”) connotes the angry wrath or indignant curse of God (Isa 10:5, 25; 13:5; 26:20; 30:27; Jer 10:10; 15:17; 50:25; Ezek 21:36; 22:24, 31; Hab 3:12; Zeph 3:8; Pss 38:4; 69:25; 78:49; 102:11; Lam 2:6; Dan 8:19; 11:36). It depicts anger expressed in the form of punishment (HALOT 276 s.v.; TWOT 1:247).

[1:6]  ⁴⁶ tn Heb “Who can rise up against…?” The verb יָקוּם (yaqum, “arise”) is here a figurative expression connoting resistance. Although the adversative sense of בְּ (bet) with יָקוּם (yaqum, “against him”) is attested, denoting hostile action taken against one’s enemy (Mic 7:6; Ps 27:12), the locative sense (“before him”) is preferred due to the parallelism with לִפְנֵי (lifney, “before him”).

[1:6]  ⁴⁷ tn Heb “Who can rise up against the heat of his anger?” The rhetorical question expects a negative answer which is translated as an emphatic denial to clarify the point.

[1:6]  ⁴⁸ tn Or “burst into flames.” The Niphal perfect נִתְּצוּ (nittÿtsu) from נָתַץ (natats, “to break up, throw down”) may denote “are broken up” or “are thrown down.” The BHS editors suggest emending the MT’s נִתְּצוּ (nittÿtsu) to נִצְּתּוּ (nitsÿtu, Niphal perfect from יָצַת [yatsat, “to burn, to kindle, to burst into flames”]): “boulders burst into flames.” This merely involves the simple transposition of the second and third consonants. This emendation is supported by a few Hebrew mss (cited in BHS apparatus). It is supported contextually by fire and heat motifs in 1:5-6. The same metathesis of נִתְּצוּ and נִצְּתּוּ occurs in Jer 4:26.

[1:6]  ⁴⁹ tn Heb “before him” (so NAB, NIV, TEV).

[12:29]  ⁵⁰ sn A quotation from Deut 4:24; 9:3.