Yehezkiel 30:8

30:8 They will know that I am the Lord

when I ignite a fire in Egypt

and all her allies are defeated. ¹ 

Yehezkiel 30:16

30:16 I will ignite a fire in Egypt;

Syene ²  will writhe in agony,

Thebes will be broken down,

and Memphis will face enemies every day.

Yehezkiel 38:19-22

38:19 In my zeal, in the fire of my fury, ³  I declare that on that day there will be a great earthquake ⁴  in the land of Israel. 38:20 The fish of the sea, the birds of the sky, the wild beasts, all the things that creep on the ground, and all people who live on the face of the earth will shake ⁵  at my presence. The mountains will topple, the cliffs ⁶  will fall, and every wall will fall to the ground. 38:21 I will call for a sword to attack ⁷  Gog ⁸  on all my mountains, declares the sovereign Lord; every man’s sword will be against his brother. 38:22 I will judge him with plague and bloodshed. I will rain down on him, his troops and the many peoples who are with him a torrential downpour, hailstones, fire, and brimstone.

Amos 1:4

1:4 So I will set Hazael’s house ⁹  on fire;

fire ¹⁰  will consume Ben Hadad’s ¹¹  fortresses.

Amos 1:7

1:7 So I will set Gaza’s city wall ¹²  on fire;

fire ¹³  will consume her fortresses.

Amos 1:10

1:10 So I will set fire to Tyre’s city wall; ¹⁴ 

fire ¹⁵  will consume her fortresses.”

Nahum 1:6

1:6 No one can withstand ¹⁶  his indignation! ¹⁷ 

No one can resist ¹⁸  his fierce anger! ¹⁹ 

His wrath is poured out like volcanic fire,

boulders are broken up ²⁰  as he approaches. ²¹ 

[30:8]  ¹ tn Heb “all who aid her are broken.”

[30:16]  ² tc The LXX reads “Syene,” which is Aswan in the south. The MT reads Sin, which has already been mentioned in v. 15.

[38:19]  ³ sn The phrase “in the fire of my fury” occurs in Ezek 21:31; 22:21, 31.

[38:19]  ⁴ tn Or “shaking.”

[38:20]  ⁵ tn Or “tremble.”

[38:20]  ⁶ tn The term occurs only here and in Song of Songs 2:14.

[38:21]  ⁷ tn Heb “against.”

[38:21]  ⁸ tn Heb “him”; the referent (Gog, cf. v. 18) has been specified in the translation for clarity.

[1:4]  ⁹ tn “Hazael’s house” (“the house of Hazael”) refers to the dynasty of Hazael.

[1:4]  sn Hazael took the throne of Aram in 843 b.c. and established a royal dynasty. See 2 Kgs 8:7-15 and W. Pitard, Ancient Damascus, 145-60.

[1:4]  ¹⁰ tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.

[1:4]  ¹¹ sn Ben-hadad may refer to Hazael’s son and successor (2 Kgs 13:3, 24) or to an earlier king (see 1 Kgs 20), perhaps the ruler whom Hazael assassinated when he assumed power.

[1:7]  ¹² sn The city wall symbolizes the city’s defenses and security.

[1:7]  ¹³ tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.

[1:10]  ¹⁴ sn The city wall symbolizes the city’s defenses and security.

[1:10]  ¹⁵ tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.

[1:6]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Heb “before him” (so NAB, NIV, TEV).