Imamat 26:18

26:18 “‘If, in spite of all these things, ¹  you do not obey me, I will discipline you seven times more on account of your sins. ² 

Imamat 26:21

26:21 “‘If you walk in hostility against me ³  and are not willing to obey me, I will increase your affliction ⁴  seven times according to your sins.

Imamat 26:24

26:24 I myself will also walk in hostility against you and strike you ⁵  seven times on account of your sins.

Imamat 26:28

26:28 I will walk in hostile rage against you ⁶  and I myself will also discipline you seven times on account of your sins.

Ulangan 28:59

28:59 then the Lord will increase your punishments and those of your descendants – great and long-lasting afflictions and severe, enduring illnesses.

Ulangan 29:20-29

29:20 The Lord will be unwilling to forgive him, and his intense anger ⁷  will rage ⁸  against that man; all the curses ⁹  written in this scroll will fall upon him ¹⁰  and the Lord will obliterate his name from memory. ¹¹  29:21 The Lord will single him out ¹²  for judgment ¹³  from all the tribes of Israel according to all the curses of the covenant written in this scroll of the law. 29:22 The generation to come – your descendants who will rise up after you, as well as the foreigner who will come from distant places – will see ¹⁴  the afflictions of that land and the illnesses that the Lord has brought on it. 29:23 The whole land will be covered with brimstone, salt, and burning debris; it will not be planted nor will it sprout or produce grass. It will resemble the destruction of Sodom and Gomorrah, Admah and Zeboiim, which the Lord destroyed in his intense anger. ¹⁵  29:24 Then all the nations will ask, “Why has the Lord done all this to this land? What is this fierce, heated display of anger ¹⁶  all about?” 29:25 Then people will say, “Because they abandoned the covenant of the Lord, the God of their ancestors, which he made with them when he brought them out of the land of Egypt. 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. ¹⁷  29:27 That is why the Lord’s anger erupted against this land, bringing on it all the curses ¹⁸  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.” 29:29 Secret things belong to the Lord our God, but those that are revealed belong to us and our descendants ¹⁹  forever, so that we might obey all the words of this law.

Yesaya 33:14

33:14 Sinners are afraid in Zion;

panic ²⁰  grips the godless. ²¹ 

They say, ²²  ‘Who among us can coexist with destructive fire?

Who among us can coexist with unquenchable ²³  fire?’

Nahum 1:6

1:6 No one can withstand ²⁴  his indignation! ²⁵ 

No one can resist ²⁶  his fierce anger! ²⁷ 

His wrath is poured out like volcanic fire,

boulders are broken up ²⁸  as he approaches. ²⁹ 

Lukas 12:5

12:5 But I will warn ³⁰  you whom you should fear: Fear the one who, after the killing, ³¹  has authority to throw you ³²  into hell. ³³  Yes, I tell you, fear him!

Lukas 12:2

12:2 Nothing is hidden ³⁴  that will not be revealed, ³⁵  and nothing is secret that will not be made known.

Kolose 1:11

1:11 being strengthened with all power according to his glorious might for the display of ³⁶  all patience and steadfastness, joyfully

Wahyu 6:17

6:17 because the great day of their ³⁷  wrath has come, and who is able to withstand it?” ³⁸ 

[26:18]  ¹ tn Heb “And if until these.”

[26:18]  ² tn Heb “I will add to discipline you seven [times] on your sins.”

[26:21]  ³ tn Heb “hostile with me,” but see the added preposition בְּ (bet) on the phrase “in hostility” in v. 24 and 27.

[26:21]  ⁴ tn Heb “your blow, stroke”; cf. TEV “punishment”; NLT “I will inflict you with seven more disasters.”

[26:24]  ⁵ tn Heb “and I myself will also strike you.”

[26:28]  ⁶ tn Heb “in rage of hostility with you”; NASB “with wrathful hostility”; NRSV “I will continue hostile to you in fury”; CEV “I’ll get really furious.”

[29:20]  ⁷ tn Heb “the wrath of the Lord and his zeal.” The expression is a hendiadys, a figure in which the second noun becomes adjectival to the first.

[29:20]  ⁸ tn Heb “smoke,” or “smolder.”

[29:20]  ⁹ tn Heb “the entire oath.”

[29:20]  ¹⁰ tn Or “will lie in wait against him.”

[29:20]  ¹¹ tn Heb “blot out his name from under the sky.”

[29:21]  ¹² tn Heb “set him apart.”

[29:21]  ¹³ tn Heb “for evil”; NAB “for doom”; NASB “for adversity”; NIV “for disaster”; NRSV “for calamity.”

[29:22]  ¹⁴ tn Heb “will say and see.” One expects a quotation to appear, but it seems to be omitted. To avoid confusion in the translation, the verb “will say” is omitted.

[29:23]  ¹⁵ tn Heb “the anger and the wrath.” This construction is a hendiadys intended to intensify the emotion.

[29:24]  ¹⁶ tn Heb “this great burning of anger”; KJV “the heat of this great anger.”

[29:26]  ¹⁷ tn Heb “did not assign to them”; NASB, NRSV “had not allotted to them.”

[29:27]  ¹⁸ tn Heb “the entire curse.”

[29:29]  ¹⁹ tn Heb “sons” (so NASB); KJV, ASV, NIV, NRSV “children.”

[33:14]  ²⁰ tn Or “trembling” (ASV, NAB, NASB, NIV, NRSV); NLT “shake with fear.”

[33:14]  ²¹ tn Or “the defiled”; TEV “The sinful people of Zion”; NLT “The sinners in Jerusalem.”

[33:14]  ²² tn The words “they say” are supplied in the translation for clarification.

[33:14]  ²³ tn Or “perpetual”; or “everlasting” (KJV, ASV, NAB, NIV, NRSV).

[1:6]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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]  ²⁹ tn Heb “before him” (so NAB, NIV, TEV).

[12:5]  ³⁰ tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.

[12:5]  ³¹ sn The actual performer of the killing is not here specified. It could be understood to be God (so NASB, NRSV) but it could simply emphasize that, after a killing has taken place, it is God who casts the person into hell.

[12:5]  ³² tn The direct object (“you”) is understood.

[12:5]  ³³ 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).

[12:2]  ³⁴ tn Or “concealed.”

[12:2]  ³⁵ sn I.e., be revealed by God. The passive voice verbs here (“be revealed,” be made known”) see the revelation as coming from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known, though the stress with the images of darkness and what is hidden in vv. 2-3 is on the attempt to conceal.

[1:11]  ³⁶ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[6:17]  ³⁷ tc Most mss (A Ï bo) change the pronoun “their” to “his” (αὐτοῦ, autou) in order to bring the text in line with the mention of the one seated on the throne in the immediately preceding verse, and to remove the ambiguity about whose wrath is in view here. The reading αὐτῶν (autwn, “their”) is well supported by א C 1611 1854 2053 2329 2344 pc latt sy. On both internal and external grounds, it should be regarded as original.

[6:17]  ³⁸ tn The translation “to withstand (it)” for ἵστημι (Jisthmi) is based on the imagery of holding one’s ground in a military campaign or an attack (BDAG 482 s.v. B.4).