Yeremia 7:20

7:20 So,” the Lord God ¹  says, “my raging fury will be poured out on this land. ²  It will be poured out on human beings and animals, on trees and crops. ³  And it will burn like a fire which cannot be extinguished.”

Yeremia 15:14

15:14 I will make you serve your enemies ⁴  in a land that you know nothing about.

For my anger is like a fire that will burn against you.”

Ulangan 29:26-28

29:26 They went and served other gods and worshiped them, gods they did not know and that he did not permit them to worship. ⁵  29:27 That is why the Lord’s anger erupted against this land, bringing on it all the curses ⁶  written in this scroll. 29:28 So the Lord has uprooted them from their land in anger, wrath, and great rage and has deported them to another land, as is clear today.”

Ulangan 32:22-25

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

and it burns to lowest Sheol; ⁷ 

it consumes the earth and its produce,

and ignites the foundations of the mountains.

32:23 I will increase their ⁸  disasters,

I will use up my arrows on them.

32:24 They will be starved by famine,

eaten by plague, and bitterly stung; ⁹ 

I will send the teeth of wild animals against them,

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

32:25 The sword will make people childless outside,

and terror will do so inside;

they will destroy ¹⁰  both the young man and the virgin,

the infant and the gray-haired man.

Yesaya 5:25

5:25 So the Lord is furious ¹¹  with his people;

he lifts ¹²  his hand and strikes them.

The mountains shake,

and corpses lie like manure ¹³  in the middle of the streets.

Despite all this, his anger does not subside,

and his hand is ready to strike again. ¹⁴ 

Yesaya 30:33

30:33 For ¹⁵  the burial place is already prepared; ¹⁶ 

it has been made deep and wide for the king. ¹⁷ 

The firewood is piled high on it. ¹⁸ 

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

will ignite it.

Yesaya 66:24

66:24 “They will go out and observe the corpses of those who rebelled against me, for the maggots that eat them will not die, ¹⁹  and the fire that consumes them will not die out. ²⁰  All people will find the sight abhorrent.” ²¹ 

Ratapan 1:12

ל (Lamed)

1:12 Is it nothing to you, ²²  all you who pass by on the road? ²³ 

Look and see!

Is there any pain like mine?

The Lord ²⁴  has afflicted me, ²⁵ 

he ²⁶  has inflicted it on me

when ²⁷  he burned with anger. ²⁸ 

Yehezkiel 20:47-48

20:47 and say to the scrub land of the Negev, ‘Hear the word of the Lord: This is what the sovereign Lord says: Look here, ²⁹  I am about to start a fire in you, ³⁰  and it will devour every green tree and every dry tree in you. The flaming fire will not be extinguished, and the whole surface of the ground from the Negev to the north will be scorched by it. 20:48 And everyone ³¹  will see that I, the Lord, have burned it; it will not be extinguished.’”

Yehezkiel 21:31

21:31 I will pour out my anger on you;

the fire of my fury I will blow on you.

I will hand you over to brutal men,

who are skilled in destruction.

Nahum 1:5-6

1:5 The mountains tremble before him, ³² 

the hills convulse; ³³ 

the earth is laid waste ³⁴  before him,

the world and all its inhabitants ³⁵  are laid waste. ³⁶ 

1:6 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 

Markus 9:43-49

9:43 If your hand causes you to sin, cut it off! It is better for you to enter into life crippled than to have ⁴³  two hands and go into hell, ⁴⁴  to the unquenchable fire. 9:44 [[EMPTY]] ⁴⁵  9:45 If your foot causes you to sin, cut it off! It is better to enter life lame than to have ⁴⁶  two feet and be thrown into hell. 9:46 [[EMPTY]] ⁴⁷  9:47 If your eye causes you to sin, tear it out! ⁴⁸  It is better to enter into the kingdom of God with one eye than to have ⁴⁹  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. ⁵⁰ 

[7:20]  ¹ tn Heb “Lord Yahweh.” The translation follows the ancient Jewish tradition of substituting the Hebrew word for God for the proper name Yahweh.

[7:20]  ² tn Heb “this place.” Some see this as a reference to the temple but the context has been talking about what goes on in the towns of Judah and Jerusalem and the words that follow, meant as a further explanation, are applied to the whole land.

[7:20]  ³ tn Heb “the trees of/in the field and the fruit of/in the ground.”

[15:14]  ⁴ tc This reading follows the Greek and Syriac versions and several Hebrew mss. Other Hebrew mss read “I will cause the enemy to pass through a land.” The difference in the reading is between one Hebrew letter, a dalet (ד) and a resh (ר).

[29:26]  ⁵ tn Heb “did not assign to them”; NASB, NRSV “had not allotted to them.”

[29:27]  ⁶ tn Heb “the entire curse.”

[32:22]  ⁷ 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]  ⁸ tn Heb “upon them.”

[32:24]  ⁹ tn The Hebrew term קֶטֶב (qetev) is probably metaphorical here for the sting of a disease (HALOT 1091-92 s.v.).

[32:25]  ¹⁰ tn A verb is omitted here in the Hebrew text; for purposes of English style one suitable to the context is supplied.

[5:25]  ¹¹ tn Heb “the anger of the Lord rages.”

[5:25]  ¹² tn Or “extends”; KJV, ASV “he hath stretched forth.”

[5:25]  ¹³ tn Or “garbage” (NCV, CEV, NLT); NAB, NASB, NIV “refuse.”

[5:25]  ¹⁴ tn Heb “in all this his anger is not turned, and still his hand is outstretched.”

[30:33]  ¹⁵ tn Or “indeed.”

[30:33]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn Heb “its pile of wood, fire and wood one makes abundant.”

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

[66:24]  ¹⁹ tn Heb “for their worm will not die.”

[66:24]  ²⁰ tn Heb “and their fire will not be extinguished.”

[66:24]  ²¹ tn Heb “and they will be an abhorrence to all flesh.”

[66:24]  sn This verse depicts a huge mass burial site where the seemingly endless pile of maggot-infested corpses are being burned.

[1:12]  ²² tc The Heb לוֹא אֲלֵיכֶם (lo’ ’alekhem, “not to you”) is awkward and often considered corrupt but there is no textual evidence yet adduced to certify a more original reading.

[1:12]  ²³ tn The line as it stands is imbalanced, such that the reference to the passersby may belong here or as a vocative with the following verb translated “look.”

[1:12]  ²⁴ tn Heb “He.” The personal pronoun “he” and the personal name “the Lord,” both appearing in this verse, are transposed in the translation for the sake of readability. In the Hebrew text, “He” appears in the A-line and “the Lord” appears in the B-line – good Hebrew poetic style, but awkward English style.

[1:12]  ²⁵ tn Heb “which was afflicted on me.” The Polal of עָלַל (’alal) gives the passive voice of the Polel. The Polel of the verb עָלַל (’alal) occurs ten times in the Bible, appearing in agricultural passages for gleaning or some other harvest activity and also in military passages. Jer 6:9 plays on this by comparing an attack to gleaning. The relationship between the meaning in the two types of contexts is unclear, but the very neutral rendering “to treat” in some dictionaries and translations misses the nuance appropriate to the military setting. Indeed it is not at all feasible in a passage like Judges 20:45 where “they treated them on the highway” would make no sense but “they mowed them down on the highway” would fit the context. Accordingly the verb is sometimes rendered “treat” or “deal severely,” as HALOT 834 s.v. poel.3 suggests for Lam 3:51, although simply suggesting “to deal with” in Lam 1:22 and 2:20. A more injurious nuance is given to the translation here and in 1:22; 2:20 and 3:51.

[1:12]  ²⁶ sn The delay in naming the Lord as cause is dramatic. The natural assumption upon hearing the passive verb in the previous line, “it was dealt severely,” might well be the pillaging army, but instead the Lord is named as the tormentor.

[1:12]  ²⁷ tn Heb “in the day of.” The construction בְּיוֹם (bÿyom, “in the day of”) is a common Hebrew idiom, meaning “when” or “on the occasion of” (e.g., Gen 2:4; Lev 7:35; Num 3:1; Deut 4:15; 2 Sam 22:1; Pss 18:1; 138:3; Zech 8:9).

[1:12]  ²⁸ tn Heb “on the day of burning anger.”

[20:47]  ²⁹ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.

[20:47]  ³⁰ tn Fire also appears as a form of judgment in Ezek 15:4-7; 19:12, 14.

[20:48]  ³¹ tn Heb “all flesh.”

[1:5]  ³² tn Or “because of him.” The Hebrew preposition מִמֶּנּוּ (mimmenu) is taken in a causal sense (“because of him”) by NASB, NJPS; however, it is taken in a locative sense (“before him”) by KJV, NKJV, NRSV, NIV. On the other hand, the LXX rendered it in a separative sense: ἀπ' αὐτοῦ (ap autou, “from him”). The parallelism between 1:5a and 1:5b seems to favor the locative nuance: “The mountains quake before him (מִמֶּנּוּ), the earth is laid waste before him (מִפָּנָיו, mifanayv).”

[1:5]  ³³ tn Traditionally, “the hills melt.” English versions typically render הִתְמֹגָגוּ (hitmogagu) as “melt” (KJV, NRSV, NIV, NJPS) or “dissolve” (NASB). The LXX renders it ἐσαλεύθησαν (esaleuqhsan, “are shaken”). The Hebrew root has a range of meanings: (1) “to melt,” of courage (Ps 107:26) or troops retreating (“melting away” in fear) in battle (1 Sam 14:16); (2) “to dissolve,” of mountains dissolving due to erosion (Amos 9:13); (3) “to quake, shake apart,” of mountains quaking, swaying backwards and forwards, coming apart, and collapsing in an earthquake (Amos 9:5; Pss 46:6 [7]; 75:3 [4]). The latter fits the imagery of v. 5 (violent earthquakes): the earth trembles in fear at the approach of the Divine Warrior (e.g., Hab 3:6).

[1:5]  ³⁴ tn Or “is upheaved”; or “heaves.” There is debate whether the originally unpointed Hebrew verb וַתִּשָּׂא (vattissa’) should be vocalized as וְתִּשָּׂא (vÿttissa’; NASB “is upheaved”; NRSV, NJPS “heaves”) from the root נָשָׂא (nasa’, “to lift up”) or as וַתִּשָּׁא (vattisha’, “is devastated, laid waste”) from the root שֹׁאָה (sho’ah, “to devastate, lay waste”). The vocalization וְתִּשָּׂא is attested in the Masoretic tradition and the Greek versions: Origen (“was raised up”), Symmachus (“was moved”), and Aquila (“shivered”). However, וְתִּשָּׂא demands an intransitive (“heaves”) or passive (“is upheaved”) sense which is not attested for the Qal stem. The vocalization וַתִּשָּׁא (“is devastated, laid waste”) is supported by the Syriac and Vulgate. The revocalization of the MT וְתִּשָּׂא (“is lifted up”) to וַתִּשָּׁא (“is devastated”) is suggested by the BHS editors and several Hebrew lexicons (HALOT 726 s.v. נשׁא; BDB 670-71 s.v. נָשָׂא). The revocalization involves only the difference between the form שׂ (sin) and שׁ (shin) and is followed in the present translation.

[1:5]  ³⁵ sn The phrase “the world and all its inhabitants” is used to stress the universal dimensions of God’s revelation of his glory and his acts of judgment (e.g., Pss 33:8; 98:7; Isa 18:3; 26:9, 18; Lam 4:12).

[1:5]  ³⁶ tn The words “are laid waste” are not in the Hebrew text, but are an implied repetition from the previous line.

[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 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]  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 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]  ⁴² tn Heb “before him” (so NAB, NIV, TEV).

[9:43]  ⁴³ tn Grk “than having.”

[9:43]  ⁴⁴ 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]  ⁴⁵ tc Most later mss have 9:44 here and 9:46 after v. 45: “where their worm never dies and the fire is never quenched” (identical with v. 48). Verses 44 and 46 are present in A D Θ Ë¹³ Ï lat sy^p,h, but lacking in important Alexandrian mss and several others (א B C L W Δ Ψ 0274 ˹ 28 565 892 2427 pc co). This appears to be a scribal addition from v. 48 and is almost certainly not an original part of the Greek text of Mark. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[9:45]  ⁴⁶ tn Grk “than having.”

[9:46]  ⁴⁷ tc See tc note at the end of v. 43.

[9:47]  ⁴⁸ tn Grk “throw it out.”

[9:47]  ⁴⁹ tn Grk “than having.”

[9:49]  ⁵⁰ tc The earliest mss ([א] B L [W] Δ 0274 Ë^1,13 28* 565 700 pc sy^s sa) have the reading adopted by the translation. Codex Bezae (D) and several Itala read “Every sacrifice will be salted with salt.” The majority of other mss (A C Θ Ψ [2427] Ï lat sy^p,h) have both readings, “Everyone will be salted with fire, and every sacrifice will be salted with salt.” An early scribe may have written the LXX text of Lev 2:13 (“Every sacrifice offering of yours shall be salted with salt”) in the margin of his ms. At a later stage, copyists would either replace the text with this marginal note or add the note to the text. The longer reading thus seems to be the result of the conflation of the Alexandrian reading “salted with fire” and the Western reading “salted with salt.” The reading adopted by the text enjoys the best support and explains the other readings in the ms tradition.

[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.