Yesaya 1:31
Konteks1:31 The powerful will be like 1 a thread of yarn,
their deeds like a spark;
both will burn together,
and no one will put out the fire.
Yesaya 30:30
Konteks30:30 The Lord will give a mighty shout 2
and intervene in power, 3
with furious anger and flaming, destructive fire, 4
with a driving rainstorm and hailstones.
Yesaya 30:33
Konteks30:33 For 5 the burial place is already prepared; 6
it has been made deep and wide for the king. 7
The firewood is piled high on it. 8
The Lord’s breath, like a stream flowing with brimstone,
will ignite it.
Yesaya 33:12
Konteks33:12 The nations will be burned to ashes; 9
like thorn bushes that have been cut down, they will be set on fire.
Yesaya 34:8-10
Konteks34:8 For the Lord has planned a day of revenge, 10
a time when he will repay Edom for her hostility toward Zion. 11
34:9 Edom’s 12 streams will be turned into pitch
and her soil into brimstone;
her land will become burning pitch.
34:10 Night and day it will burn; 13
its smoke will ascend continually.
Generation after generation it will be a wasteland
and no one will ever pass through it again.
Yesaya 66:16-17
Konteks66:16 For the Lord judges all humanity 14
with fire and his sword;
the Lord will kill many. 15
66:17 “As for those who consecrate and ritually purify themselves so they can follow their leader and worship in the sacred orchards, 16 those who eat the flesh of pigs and other disgusting creatures, like mice 17 – they will all be destroyed together,” 18 says the Lord.
Bilangan 11:1-3
Konteks11:1 19 When the people complained, 20 it displeased 21 the Lord. When the Lord heard 22 it, his anger burned, 23 and so 24 the fire of the Lord 25 burned among them and consumed some of the outer parts of the camp. 11:2 When the people cried to Moses, he 26 prayed to the Lord, and the fire died out. 27 11:3 So he called the name of that place Taberah 28 because there the fire of the Lord burned among them.
Ulangan 32:22
Konteks32:22 For a fire has been kindled by my anger,
and it burns to lowest Sheol; 29
it consumes the earth and its produce,
and ignites the foundations of the mountains.
Ayub 31:11-12
Konteks31:11 For I would have committed 30 a shameful act, 31
an iniquity to be judged. 32
31:12 For it is a fire that devours even to Destruction, 33
and it would uproot 34 all my harvest.
Amos 7:4
Konteks7:4 The sovereign Lord showed me this: I saw 35 the sovereign Lord summoning a shower of fire. 36 It consumed the great deep and devoured the fields.
Nahum 1:6
Konteks1:6 No one can withstand 37 his indignation! 38
No one can resist 39 his fierce anger! 40
His wrath is poured out like volcanic fire,
boulders are broken up 41 as he approaches. 42
Nahum 1:10
Konteks1:10 Surely they will be totally consumed 43
like 44 entangled thorn bushes, 45
like the drink of drunkards, 46
like very 47 dry stubble.
Maleakhi 4:1
Konteks4:1 (3:19) 48 “For indeed the day 49 is coming, burning like a furnace, and all the arrogant evildoers will be chaff. The coming day will burn them up,” says the Lord who rules over all. “It 50 will not leave even a root or branch.
Matius 13:49-50
Konteks13:49 It will be this way at the end of the age. Angels will come and separate the evil from the righteous 13:50 and throw them into the fiery furnace, 51 where there will be weeping and gnashing of teeth.
Matius 25:41
Konteks25:41 “Then he will say 52 to those on his left, ‘Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels!
Markus 9:43-50
Konteks9:43 If your hand causes you to sin, cut it off! It is better for you to enter into life crippled than to have 53 two hands and go into hell, 54 to the unquenchable fire. 9:44 [[EMPTY]] 55 9:45 If your foot causes you to sin, cut it off! It is better to enter life lame than to have 56 two feet and be thrown into hell. 9:46 [[EMPTY]] 57 9:47 If your eye causes you to sin, tear it out! 58 It is better to enter into the kingdom of God with one eye than to have 59 two eyes and be thrown into hell, 9:48 where their worm never dies and the fire is never quenched. 9:49 Everyone will be salted with fire. 60 9:50 Salt 61 is good, but if it loses its saltiness, 62 how can you make it salty again? Have salt in yourselves, and be at peace with each other.”
[1:31] 1 tn Heb “will become” (so NASB, NIV).
[30:30] 2 tn Heb “the Lord will cause the splendor of his voice to be heard.”
[30:30] 3 tn Heb “and reveal the lowering of his arm.”
[30:30] 4 tn Heb “and a flame of consuming fire.”
[30:33] 6 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] 7 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] 8 tn Heb “its pile of wood, fire and wood one makes abundant.”
[30:33] sn Apparently this alludes to some type of funeral rite.
[33:12] 9 tn Heb “will be a burning to lime.” See Amos 2:1.
[34:8] 10 tn Heb “for a day of vengeance [is] for the Lord.”
[34:8] 11 tn Heb “a year of repayment for the strife of Zion.” The translation assumes that רִיב (riv) refers to Edom’s hostility toward Zion. Another option is to understand רִיב (riv) as referring to the Lord’s taking up Zion’s cause. In this case one might translate, “a time when he will repay Edom and vindicate Zion.”
[34:9] 12 tn Heb “her”; the referent (Edom) has been specified in the translation for clarity.
[34:10] 13 tn Heb “it will not be extinguished.”
[66:16] 14 tn Heb “flesh” (so KJV, NASB, NRSV); NIV “upon all men”; TEV “all the people of the world.”
[66:16] 15 tn Heb “many are the slain of the Lord.”
[66:17] 16 tn Heb “the ones who consecrate themselves and the ones who purify themselves toward the orchards [or “gardens”] after the one in the midst.” The precise meaning of the statement is unclear, though it is obvious that some form of idolatry is in view.
[66:17] 17 tn Heb “ones who eat the flesh of the pig and the disgusting thing and the mouse.”
[66:17] 18 tn Heb “together they will come to an end.”
[11:1] 19 sn The chapter includes the initial general complaints (vv. 1-3), the complaints about food (vv. 4-9), Moses’ own complaint to the
[11:1] 20 tn The temporal clause uses the Hitpoel infinitive construct from אָנַן (’anan). It is a rare word, occurring in Lam 3:39. With this blunt introduction the constant emphasis of obedience to the word of the
[11:1] 21 tn Heb “it was evil in the ears of the
[11:1] 22 tn The preterite with vav (ו) consecutive is here subordinated to the next verb as a temporal clause.
[11:1] 23 tn The common Hebrew expression uses the verb חָרָה (harah, “to be hot, to burn, to be kindled”). The subject is אַפּוֹ (’appo), “his anger” or more literally, his nose, which in this anthropomorphic expression flares in rage. The emphasis is superlative – “his anger raged.”
[11:1] 24 tn The vav (ו) consecutive does not simply show sequence in the verbs, but here expresses the result of the anger of the
[11:1] 25 sn The “fire of the
[11:2] 27 sn Here is the pattern that will become in the wilderness experience so common – the complaining turns to a cry to Moses, which is then interpreted as a prayer to the
[11:3] 28 tn The name תַּבְעֵרָה (tav’erah) is given to the spot as a commemorative of the wilderness experience. It is explained by the formula using the same verbal root, “to burn.” Such naming narratives are found dozens of times in the OT, and most frequently in the Pentateuch. The explanation is seldom an exact etymology, and so in the literature is called a popular etymology. It is best to explain the connection as a figure of speech, a paronomasia, which is a phonetic wordplay that may or may not be etymologically connected. Usually the name is connected to the explanation by a play on the verbal root – here the preterite explaining the noun. The significance of commemorating the place by such a device is to “burn” it into the memory of Israel. The narrative itself would be remembered more easily by the name and its motif. The namings in the wilderness wanderings remind the faithful of unbelief, and warn us all not to murmur as they murmured. See further A. P. Ross, “Paronomasia and Popular Etymologies in the Naming Narrative of the Old Testament,” Ph.D. diss., University of Cambridge, 1982.
[32:22] 29 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).
[31:11] 30 tn Heb “for that [would be].” In order to clarify the referent of “that,” which refers to v. 9 rather than v. 10, the words “I have committed” have been supplied in the translation.
[31:11] 31 tn The word for “shameful act” is used especially for sexual offenses (cf. Lev 18:27).
[31:11] 32 tc Some have deleted this verse as being short and irrelevant, not to mention problematic. But the difficulties are not insurmountable, and there is no reason to delete it. There is a Kethib-Qere reading in each half verse; in the first the Kethib is masculine for the subject but the Qere is feminine going with “shameless deed.” In the second colon the Kethib is the feminine agreeing with the preceding noun, but the Qere is masculine agreeing with “iniquity.”
[31:11] tn The expression עָוֹן פְּלִילִים (’avon pÿlilim) means “an iniquity of the judges.” The first word is not spelled as a construct noun, and so this has led some to treat the second word as an adjective (with enclitic mem [ם]). The sense is similar in either case, for the adjective occurs in Job 31:28 meaning “calling for judgment” (See GKC 427 §131.s).
[31:12] 33 tn Heb “to Abaddon.”
[31:12] 34 tn The verb means “to root out,” but this does not fit the parallelism with fire. Wright changed two letters and the vowels in the verb to get the root צָרַף (tsaraf, “to burn”). The NRSV has “burn to the root.”
[7:4] 35 tn Heb “behold” or “look.”
[7:4] 36 tc The Hebrew appears to read, “summoning to contend with fire,” or “summoning fire to contend,” but both are problematic syntactically (H. W. Wolff, Joel and Amos [Hermeneia], 292; S. M. Paul, Amos [Hermeneia], 230-31). Many emend the text to לרבב אשׁ, “(calling) for a shower of fire,” though this interpretation is also problematic (see F. I. Andersen and D. N. Freedman, Amos [AB], 746-47).
[1:6] 37 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
[1:6] 38 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] 39 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] 40 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] 41 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
[1:6] 42 tn Heb “before him” (so NAB, NIV, TEV).
[1:10] 43 tn The verb אֻכְּלוּ (’ukkÿlu, “they will be consumed”) is an example of the old Qal passive perfect 3rd person common plural which was erroneously pointed by the Masoretes as Pual perfect 3rd person common plural. The Qal passive of אָכַל (’akhal) occurs several times in the Hebrew Bible, pointed as Pual (e.g., Exod 3:2; Neh 2:3, 13; Isa 1:20; Nah 1:10). For further discussion on the old Qal passive see H. L. Ginsberg, “Studies on the Biblical Hebrew Verb: Masoretically Misconstrued Internal Passives,” AJSL 46 (1929): 53-56; R. J. Williams, “The Passive Qal Theme in Hebrew,” Essays on the Ancient Semitic World, 43-50; Joüon 1:166-67 §58.a; IBHS 373-76 §22.6 (see especially n. 36 on p. 375).
[1:10] 44 tn The particle עַד (’ad) is taken as a comparative of degree (“like”) by many lexicographers (BDB 724 s.v. I.3; HALOT 787 s.v. 5), English versions (NASB, NRSV, NJPS), and scholars (W. A. Maier, Nahum, 192; R. L. Smith, Micah-Malachi [WBC], 76; R. D. Patterson, Nahum, Habakkuk, Zephaniah [WEC], 42). Although the comparative sense is rare (1 Sam 11:15; 2 Sam 23:19; 2 Kgs 24:20; 1 Chr 4:27), it is suggested by the similes in v. 10 (see R. J. Williams, Hebrew Syntax, 57, §312). The comparative sense is reflected in the Greek versions of Symmachus, Aquila, and Theodotion. Although Origen took עַד in its more common spatial sense (“up to”), his approach can be dismissed because he misunderstood the entire line: ὅτι ἕως θεμελίου αὐτοῦ ξερσωθήσεται (Joti Jew" qemeliou autou xerswqhsetai, “up to his foundation he shall be laid bare”). The KJV takes עַד in its rare temporal sense (“while”; see BDB 725 s.v. II.2). T. Longman suggests a locative sense: “by the entangled thorns they are like drunkards stinking of drink” (“Nahum,” The Minor Prophets, 2:794, 796; see R. J. Williams, Hebrew Syntax, 56-57, §310). Because of its difficulty, several scholars have resorted to conjectural emendations of the MT: (1) K. J. Cathcart (Nahum in the Light of Northwest Semitic [BibOr], 61) suggests emending the MT’s עַד to the temporal particle עוֹד (’od, “again”); (2) The BHS editors suggest emending the MT’s כִּי עַד (ki ’ad) to הוֹי עִיר (hoy ’ir, “woe to the city!”) which appears in Nah 3:1; (3) The BHS editors suggest the alternate conjectural emendation of יִבְעֲרוּ כְ (yiv’aru kÿ, “they will burn like …”); (4) H. Junker (Die zwolf kleinen Propheten, 175) suggests emending כִּי עַד (ki ’ad) to כְּיַעַד (kÿya’ad, “like a forest”). Although the Masoretic reading is difficult, it is more plausible than any conjectural emendation.
[1:10] 45 tc The MT reads סִירִים סְבֻכִים (sirim sÿvukhim, “entangled thorn-bushes”), and is supported by the Dead Sea text from Murabba`at: סירים סבכים (see DJD 2:197). The noun סִירִים (“thorn bushes”) is from סִיר (sir, “thorn, thorn bush,” BDB 696 s.v. II סִיר; HALOT 752 s.v. *סִירָה), e.g., Isa 34:13; Hos 2:8; Eccl 7:6. The Qal passive participle סְבֻכִים (sÿvukhim) is from סָבַךְ (savakh, “to interweave,” BDB 687 s.v. סָבַךְ; HALOT 740 s.v. סבך), e.g., Job 8:17, which is related to Assyrian sabaku (“to entwine,” AHw 2:999.a) and Arabic sabaka (“to entwine”; Leslau, 51). The MT is supported by several LXX translators, e.g., Symmachus, Aquila, and Theodotion. It is also reflected in Vulgate’s spinarum perplexi (“thorn-bushes entangled”). On the other hand, the Syriac Peshitta reflects סָרִים סוֹרְרִים (sarim sorÿrim, “your princes are rebels”) which points to orthographic confusion and a different vocalization. Similar textual confusion is apparent in Origen: θεμελίου αὐτοῦ ξερσωθήσεται (qemeliou autou xerswqhsetai, “his foundation shall be laid bare”) seems to reflect יְסֹדָם יְכָבֵּס (yÿsodam yÿkhabbes, “their foundation shall be washed away”) which was caused by orthographic confusion and transposition of consonants. The MT should be retained.
[1:10] sn This simile compares the imminent destruction of Nineveh to the burning of a mass of entangled thorn-bushes (Job 8:17). When thorn-bushes are entangled they burn quickly and completely ( Eccl 7:6; Isa 34:13).
[1:10] 46 tc The MT reading וּכְסָבְאָם סְבוּאִים (ukhÿsav’am sÿvu’im, “and like the drink of drunkards”) is supported by Symmachus (“and as those drinking their drink with one another”) who is known for his wooden literalness to the Hebrew text, and by Vulgate which reads et sicut vino suo inebriati. K. J. Cathcart revocalizes as וּכְסֹבְאִים סְבֻאִים (ukhÿsovÿ’im sÿvu’im, “and like drunkards sodden with drink”; Nahum in the Light of Northwest Semitic [BibOr], 61). Haldar equates Hebrew סָבָא (sava’) with Ugaritic sp’ (“eat”) due to an interchange between ב (bet) and פ (pe), and produces “and as they consume a consuming” (A. Haldar, Studies in the Book of Nahum, 32). Barr argues that the mem (מ) on MT וּכְסָבְאָם (ukhÿsov’am) is enclitic, and he translates the line as “and as the drunken are getting drunk” (J. Barr, Comparative Philology, 33).
[1:10] tn The MT’s וּכְסָבְאָם is a noun with masculine plural suffix from סֹבֶא (sove’, “drink, liquor”), meaning “their drink, liquor” (e.g., Hos 4:18). This is supported by Symmachus (“their drink”) and is reflected in the Syriac (“in their drink”). The Masoretic סְבוּאִים (sÿvu’im) is the passive participle from סָבָא (sava’, “to drink,” BDB 684-85 s.v. סָבָא). This produces “and like their liquor/drink being drunken.” This makes good sense with the following line in which אֻכְּלוּ (’ukkÿlu, “they will be consumed”) appears. The verb אֻכְּלוּ is frequently used in comparisons of consuming liquor and being consumed like chaff.
[1:10] 47 tc The BHS editors propose emending the MT’s מָלֵא (male’, “fully”) to the negative interrogative הֲלֹא (halo’, “Has not…?”) and connecting it with the next line: “Has not one plotting evil marched out from you?” However, this emendation is unnecessary because the MT makes sense as it stands, and there is no textual support for the emendation. The MT is supported by the Greek tradition, the Dead Sea Scrolls (4QpNah), and the other versions.
[1:10] tn Or “They will be fully consumed like dried stubble.” The term מָלֵא (“fully”) functions either as: (1) an adjective modifying כְּקַשׁ יָבֵשׁ (kÿqash yavesh, “like fully dried stubble”) or (2) an adverb modifying אֻכְּלוּ (’ukkÿlu, “they will be fully consumed”); see BDB 571 s.v. מָלֵא. The adverbial sense is rare, appearing elsewhere only in Jer 12:6; thus, the adjectival sense is more probable. The Hebrew word order also suggests the adjectival sense because מָלֵא follows כְּקַשׁ יָבֵשׁ (kÿqash yavesh) rather than אֻכְּלוּ.
[4:1] 48 sn Beginning with 4:1, the verse numbers through 4:6 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 4:1 ET = 3:19 HT, 4:2 ET = 3:20 HT, etc., through 4:6 ET = 3:24 HT. Thus the book of Malachi in the Hebrew Bible has only three chapters, with 24 verses in ch. 3.
[4:1] 49 sn This day is the well-known “day of the
[4:1] 50 tn Heb “so that it” (so NASB, NRSV). For stylistic reasons a new sentence was begun here in the translation.
[13:50] 51 sn An allusion to Dan 3:6.
[25:41] 52 tn Here καί (kai) has not been translated.
[9:43] 53 tn Grk “than having.”
[9:43] 54 sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36). This Greek term also occurs in vv. 45, 47.
[9:44] 55 tc Most later
[9:45] 56 tn Grk “than having.”
[9:46] 57 tc See tc note at the end of v. 43.
[9:47] 58 tn Grk “throw it out.”
[9:47] 59 tn Grk “than having.”
[9:49] 60 tc The earliest
[9:49] sn The statement everyone will be salted with fire is difficult to interpret. It may be a reference to (1) unbelievers who enter hell as punishment for rejection of Jesus, indicating that just as salt preserves so they will be preserved in their punishment in hell forever; (2) Christians who experience suffering in this world because of their attachment to Christ; (3) any person who experiences suffering in a way appropriate to their relationship to Jesus. For believers this means the suffering of purification, and for unbelievers it means hell, i.e., eternal torment.
[9:50] 61 sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.
[9:50] 62 sn The difficulty of this saying is understanding how salt could lose its saltiness since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca.
