Ibrani 10:27

10:27 but only a certain fearful expectation of judgment and a fury ¹  of fire that will consume God’s enemies. ² 

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.

Bilangan 11:1

The Israelites Complain

11:1 ⁴ When the people complained, ⁵  it displeased ⁶  the Lord. When the Lord heard ⁷  it, his anger burned, ⁸  and so ⁹  the fire of the Lord ¹⁰  burned among them and consumed some of the outer parts of the camp.

Bilangan 16:35

16:35 Then a fire ¹¹  went out from the Lord and devoured the 250 men who offered incense.

Ulangan 4:24

4:24 For the Lord your God is a consuming fire; he is a jealous God. ¹² 

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 ¹³  has told you.

Mazmur 50:3

50:3 Our God approaches and is not silent; ¹⁴ 

consuming fire goes ahead of him

and all around him a storm rages. ¹⁵ 

Mazmur 97:3

97:3 Fire goes before him;

on every side ¹⁶  it burns up his enemies.

Yesaya 66:15

66:15 For look, the Lord comes with fire,

his chariots come like a windstorm, ¹⁷ 

to reveal his raging anger,

his battle cry, and his flaming arrows. ¹⁸ 

Daniel 7:9

7:9 “While I was watching,

thrones were set up,

and the Ancient of Days ¹⁹  took his seat.

His attire was white like snow;

the hair of his head was like lamb’s ²⁰  wool.

His throne was ablaze with fire

and its wheels were all aflame. ²¹ 

Daniel 7:2

7:2 Daniel explained: ²²  “I was watching in my vision during the night as ²³  the four winds of the sky ²⁴  were stirring up the great sea. ²⁵ 

Daniel 1:8

1:8 But Daniel made up his mind ²⁶  that he would not defile ²⁷  himself with the royal delicacies or the royal wine. ²⁸  He therefore asked the overseer of the court officials for permission not to defile himself.

[10:27]  ¹ tn Grk “zeal,” recalling God’s jealous protection of his holiness and honor (cf. Exod 20:5).

[10:27]  sn An allusion to Zeph 1:18.

[10:27]  ² tn Grk “the enemies.”

[10:27]  sn An allusion to Isa 26:11.

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

[11:1]  ⁴ sn The chapter includes the initial general complaints (vv. 1-3), the complaints about food (vv. 4-9), Moses’ own complaint to the Lord (vv. 10-15), God’s response to Moses (vv. 16-25), Eldad and Medad (vv. 26-29), and the quail (vv. 30-35). The first part records the burning of the camp, named Taberah. Here is one of the several naming narratives in the wilderness experience. The occasion for divine judgment is the complaining of the people. The passages serve to warn believers of all ages not to murmur as the Israelites did, for such complaining reveals a lack of faith in the power and goodness of God. For additional literature, see W. Brueggemann, “From Hurt to Joy, from Death to Life,” Int 28 (1974): 3-19; B. S. Childs, “The Etiological Tale Re-examined,” VT 24 (1974): 387-97; G. W. Coats, Rebellion in the Wilderness; and A. C. Tunyogi, “The Rebellions of Israel,” JBL 81 (1962): 385-90.

[11:1]  ⁵ 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 Lord found throughout the first ten chapters suddenly comes to an end. It is probable that the people were tired of moving for several days, the excitement of the new beginning died out quickly in the “great and terrible wilderness.” Resentment, frustration, discomfort – whatever it all involved – led to complaining and not gratitude.

[11:1]  ⁶ tn Heb “it was evil in the ears of the Lord.” The word רַע (ra’) is a much stronger word than “displeased” would suggest. The bold anthropomorphism shows that what the Lord heard was painful to him.

[11:1]  ⁷ tn The preterite with vav (ו) consecutive is here subordinated to the next verb as a temporal clause.

[11:1]  ⁸ 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]  ⁹ tn The vav (ו) consecutive does not simply show sequence in the verbs, but here expresses the result of the anger of the Lord for their complaining. With such a response to the complaining, one must conclude that it was unreasonable. There had been no long deprivation or endured suffering; the complaining was early and showed a rebellious spirit.

[11:1]  ¹⁰ sn The “fire of the Lord” is supernatural, for it is said to come from the Lord and not from a natural source. God gave them something to complain about – something to fear. The other significant place where this “fire of the Lord” destroyed was in the case of Nadab and Abihu who brought strange fire to the altar (Lev 10:2).

[16:35]  ¹¹ tn For a discussion of the fire of the Lord, see J. C. H. Laughlin, “The Strange Fire of Nadab and Abihu,” JBL 95 (1976): 559-65.

[4:24]  ¹² tn The juxtaposition of the Hebrew terms אֵשׁ (’esh, “fire”) and קַנָּא (qanna’, “jealous”) is interesting in light of Deut 6:15 where the Lord is seen as a jealous God whose anger bursts into a destructive fire. For God to be “jealous” means that his holiness and uniqueness cannot tolerate pretended or imaginary rivals. It is not petty envy but response to an act of insubordination that must be severely judged (see H. Peels, NIDOTTE 3:937-40).

[9:3]  ¹³ tn Heb “the Lord.” The pronoun has been used in the translation in keeping with contemporary English style to avoid redundancy.

[50:3]  ¹⁴ tn According to GKC 322 §109.e, the jussive (note the negative particle אַל, ’al) is used rhetorically here “to express the conviction that something cannot or should not happen.”

[50:3]  ¹⁵ tn Heb “fire before him devours, and around him it is very stormy.”

[97:3]  ¹⁶ tn Heb “all around.”

[66:15]  ¹⁷ sn Chariots are like a windstorm in their swift movement and in the way that they kick up dust.

[66:15]  ¹⁸ tn Heb “to cause to return with the rage of his anger, and his battle cry [or “rebuke”] with flames of fire.”

[7:9]  ¹⁹ tn Or “the Ancient One” (NAB, NRSV, NLT), although the traditional expression has been retained in the present translation because it is familiar to many readers. Cf. TEV “One who had been living for ever”; CEV “the Eternal God.”

[7:9]  ²⁰ tn Traditionally the Aramaic word נְקֵא (nÿqe’) has been rendered “pure,” but here it more likely means “of a lamb.” Cf. the Syriac neqya’ (“a sheep, ewe”). On this word see further, M. Sokoloff, “’amar neqe’, ‘Lamb’s Wool’ (Dan 7:9),” JBL 95 (1976): 277-79.

[7:9]  ²¹ tn Aram “a flaming fire.”

[7:2]  ²² tn Aram “answered and said.”

[7:2]  ²³ tn Aram “and behold.”

[7:2]  ²⁴ tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[7:2]  ²⁵ sn The referent of the great sea is unclear. The common view that the expression refers to the Mediterranean Sea is conjectural.

[1:8]  ²⁶ tn Heb “placed on his heart.”

[1:8]  ²⁷ tn Or “would not make himself ceremonially unclean”; TEV “become ritually unclean.”

[1:8]  sn Various reasons have been suggested as to why such food would defile Daniel. Perhaps it had to do with violations of Mosaic law with regard to unclean foods, or perhaps it had to do with such food having been offered to idols. Daniel’s practice in this regard is strikingly different from that of Esther, who was able successfully to conceal her Jewish identity.

[1:8]  ²⁸ tn Heb “with the delicacies of the king and with the wine of his drinking.”