Ulangan 9:3

9:3 Understand today that the Lord your God who goes before you is a devouring fire; he will defeat and subdue them before you. You will dispossess and destroy them quickly just as he ¹  has told you.

Ulangan 32:22

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

and it burns to lowest Sheol; ² 

it consumes the earth and its produce,

and ignites the foundations of the mountains.

Keluaran 24:17

24:17 Now the appearance of the glory of the Lord was like a devouring fire on the top of the mountain in plain view ³  of the people.

Mazmur 21:9

21:9 You burn them up like a fiery furnace ⁴  when you appear; ⁵ 

the Lord angrily devours them; ⁶ 

the fire consumes them.

Yesaya 30:33

30:33 For ⁷  the burial place is already prepared; ⁸ 

it has been made deep and wide for the king. ⁹ 

The firewood is piled high on it. ¹⁰ 

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

will ignite it.

Yesaya 33:14

33:14 Sinners are afraid in Zion;

panic ¹¹  grips the godless. ¹² 

They say, ¹³  ‘Who among us can coexist with destructive fire?

Who among us can coexist with unquenchable ¹⁴  fire?’

Yeremia 21:12-14

21:12 O royal family descended from David. ¹⁵ 

The Lord says:

‘See to it that people each day ¹⁶  are judged fairly. ¹⁷ 

Deliver those who have been robbed from those ¹⁸  who oppress them.

Otherwise, my wrath will blaze out against you.

It will burn like a fire that cannot be put out

because of the evil that you have done. ¹⁹ 

21:13 Listen, you ²⁰  who sit enthroned above the valley on a rocky plateau.

I am opposed to you,’ ²¹  says the Lord. ²² 

‘You boast, “No one can swoop down on us.

No one can penetrate into our places of refuge.” ²³ 

21:14 But I will punish you as your deeds deserve,’

says the Lord. ²⁴ 

‘I will set fire to your palace;

it will burn up everything around it.’” ²⁵ 

Nahum 1:6

1:6 No one can withstand ²⁶  his indignation! ²⁷ 

No one can resist ²⁸  his fierce anger! ²⁹ 

His wrath is poured out like volcanic fire,

boulders are broken up ³⁰  as he approaches. ³¹ 

Zefanya 1:18

1:18 Neither their silver nor their gold will be able to deliver them

in the day of the Lord’s angry judgment.

The whole earth ³²  will be consumed by his fiery wrath. ³³ 

Indeed, ³⁴  he will bring terrifying destruction ³⁵  on all who live on the earth.” ³⁶ 

Ibrani 12:29

12:29 For our God is indeed a devouring fire. ³⁷ 

[9:3]  ¹ tn Heb “the Lord.” The pronoun has been used in the translation in keeping with contemporary English style to avoid redundancy.

[32:22]  ² 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).

[24:17]  ³ tn Heb “to the eyes of” which could mean in their opinion.

[21:9]  ⁴ 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]  ⁵ 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]  ⁶ 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).

[30:33]  ⁷ tn Or “indeed.”

[30:33]  ⁸ 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]  ⁹ 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]  ¹⁰ tn Heb “its pile of wood, fire and wood one makes abundant.”

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

[33:14]  ¹¹ tn Or “trembling” (ASV, NAB, NASB, NIV, NRSV); NLT “shake with fear.”

[33:14]  ¹² tn Or “the defiled”; TEV “The sinful people of Zion”; NLT “The sinners in Jerusalem.”

[33:14]  ¹³ tn The words “they say” are supplied in the translation for clarification.

[33:14]  ¹⁴ tn Or “perpetual”; or “everlasting” (KJV, ASV, NAB, NIV, NRSV).

[21:12]  ¹⁵ tn Heb “house of David.” This is essentially equivalent to the royal court in v. 11.

[21:12]  ¹⁶ tn Heb “to the morning” = “morning by morning” or “each morning.” See Isa 33:2 and Amos 4:4 for parallel usage.

[21:12]  ¹⁷ sn The kings of Israel and Judah were responsible for justice. See Pss 122:5. The king himself was the final court of appeals judging from the incident of David with the wise woman of Tekoa (2 Sam 14), Solomon and the two prostitutes (1 Kgs 3:16-28), and Absalom’s attempts to win the hearts of the people of Israel by interfering with due process (2 Sam 15:2-4). How the system was designed to operate may be seen from 2 Chr 19:4-11.

[21:12]  ¹⁸ tn Heb “from the hand [or power] of.”

[21:12]  ¹⁹ tn Heb “Lest my wrath go out like fire and burn with no one to put it out because of the evil of your deeds.”

[21:13]  ²⁰ tn Or “Listen, Jerusalem, you…”; Heb text of v. 21a-b reads, “Behold I am against you [fem. sg.], O inhabitant [fem. sg.] of the valley [and of] the rock of the plain, oracle of the Lord, who are saying [masc. pl.].” Verses 13-14 are generally treated as a separate oracle addressed to Jerusalem. The basis for this is (1) the appropriateness of the description here to the city of Jerusalem; (2) the rather similar reference to Jerusalem smugly living in her buildings made from cedars of Lebanon in 22:23; (3) the use of the second feminine singular pronoun “you” in other places in reference to Jerusalem (cf. clearly in 4:14; 6:8; 13:20; 15:5-6); (4) the use of the feminine singular participle to refer to personified Jerusalem in 10:17 as well as 20:23. However, the description in 21:13 is equally appropriate to the royal household that the Lord has been addressing; the palace stood on the Ophel or fill between the northern and southern hill just south of the temple and overlooked the Kidron valley. Moreover, the word “enthroned” is even more fitting to the royal household than to Jerusalem. The phrase “enthroned above the valley” is literally “inhabitant of the valley.” But since the literal is inappropriate for either Jerusalem or the royal palace, the phrase is regularly interpreted after the parallel phrase referring to the Lord “enthroned above the cherubim.” The royal house was “enthroned” more literally than Jerusalem was. Taking this to refer to the royal court rather than Jerusalem also introduces one less unintroduced entity by the shift in pronoun in vv. 11-14 as well as eliminating the introduction of an otherwise unintroduced oracle. The “you” of “you boast” is actually the masculine plural participle (Heb “who say”) that modifies the feminine singular participle “you who sit enthroned” and goes back to the masculine plural imperatives in v. 12 rather than introducing a new entity, the people of the city. The participle “you who sit enthroned” is to be interpreted as a collective referring to the royal court not a personification of the city of Jerusalem (cf. GKC 394 §122.s and see, e.g., Isa 12:6; Mic 1:11). Moreover, taking the referent to be the royal court makes the reference to the word translated “palace” much more natural. The word is literally “forest” and is often seen to be an allusion to the armory which was called the “Forest of Lebanon” (1 Kgs 7:2; 10:17; 10:21; Isa 22:8 and see also Ezek 17:3 in an allegory (17:2-18) which may have been contemporary with this oracle). Taking the oracle to refer to the royal court also makes this oracle more parallel with the one that follows where destruction of the palace leads also to the destruction of the city.

[21:13]  ²¹ tn Heb “I am against you.”

[21:13]  ²² tn Heb “oracle of the Lord.”

[21:13]  ²³ tn Heb “Who can swoop…Who can penetrate…?” The questions are rhetorical and expect a negative answer. They are rendered as negative affirmations for clarity.

[21:13]  sn What is being expressed here is the belief in the inviolability of Zion/Jerusalem carried to its extreme. Signal deliverances of Jerusalem such as those experienced under Jehoshaphat (2 Chr 20) and Hezekiah (Isa 37:36-37) in the context of promises to protect it (Isa 31:4-5; 37:33-35; 38:6) led to a belief that Zion was unconquerable. This belief found expression in several of Israel’s psalms (Pss 46, 48, 76) and led to the mistaken assumption that God would protect it regardless of how the people treated God or one another. Micah and Jeremiah both deny that (cf. Mic 3:8-12; Jer 21:13-14).

[21:14]  ²⁴ tn Heb “oracle of the Lord.”

[21:14]  ²⁵ tn Heb “I will set fire in its forest and it will devour its surroundings.” The pronouns are actually third feminine singular going back to the participle “you who sit enthroned above the valley.” However, this is another example of those rapid shifts in pronouns typical of the biblical Hebrew style which are uncommon in English. They have regularly been leveled to the same person throughout in the translation to avoid possible confusion for the English reader.

[1:6]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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]  ³¹ tn Heb “before him” (so NAB, NIV, TEV).

[1:18]  ³² tn Or “land” (cf. NEB). This same word also occurs at the end of the present verse.

[1:18]  ³³ tn Or “passion”; traditionally, “jealousy.”

[1:18]  ³⁴ tn Or “for.”

[1:18]  ³⁵ tn Heb “complete destruction, even terror, he will make.”

[1:18]  ³⁶ tn It is not certain where the Lord’s words end and the prophet’s words begin. It is possible that Zephaniah begins speaking in the middle of v. 17 or at the beginning of v. 18 (note the third person pronouns referring to the Lord).

[12:29]  ³⁷ sn A quotation from Deut 4:24; 9:3.