Mazmur 29:7
Konteks29:7 The Lord’s shout strikes 1 with flaming fire. 2
Mazmur 83:14
Konteks83:14 Like the fire that burns down the forest,
or the flames that consume the mountainsides, 3
Mazmur 106:18
Konteks106:18 Fire burned their group;
the flames scorched the wicked. 4
Mazmur 105:39
Konteks105:39 He spread out a cloud for a cover, 5
and provided a fire to light up the night.
Mazmur 78:14
Konteks78:14 He led them with a cloud by day,
and with the light of a fire all night long.
Mazmur 78:63
Konteks78:63 Fire consumed their 6 young men,
and their 7 virgins remained unmarried. 8
Mazmur 97:3
Konteks97:3 Fire goes before him;
on every side 9 it burns up his enemies.
Mazmur 102:3
Konteks102:3 For my days go up in smoke, 10
and my bones are charred like a fireplace. 11
Mazmur 148:8
Konteks148:8 O fire and hail, snow and clouds, 12
O stormy wind that carries out his orders, 13
Mazmur 118:12
Konteks118:12 They surrounded me like bees.
But they disappeared as quickly 14 as a fire among thorns. 15
Indeed, in the name of the Lord I pushed them away.
Mazmur 140:10
Konteks140:10 May he rain down 16 fiery coals upon them!
May he throw them into the fire!
From bottomless pits they will not escape. 17
Mazmur 21:9
Konteks21:9 You burn them up like a fiery furnace 18 when you appear; 19
the Lord angrily devours them; 20
the fire consumes them.
Mazmur 104:4
Konteks104:4 He makes the winds his messengers,
and the flaming fire his attendant. 21
Mazmur 18:12
Konteks18:12 From the brightness in front of him came
hail and fiery coals. 22
Mazmur 50:3
Konteks50:3 Our God approaches and is not silent; 23
consuming fire goes ahead of him
and all around him a storm rages. 24
Mazmur 78:21
Konteks78:21 When 25 the Lord heard this, he was furious.
A fire broke out against Jacob,
and his anger flared up 26 against Israel,
Mazmur 74:7
Konteks74:7 They set your sanctuary on fire;
they desecrate your dwelling place by knocking it to the ground. 27
Mazmur 79:5
Konteks79:5 How long will this go on, O Lord? 28
Will you stay angry forever?
How long will your rage 29 burn like fire?
Mazmur 66:10
Konteks66:10 For 30 you, O God, tested us;
you purified us like refined silver.
Mazmur 105:32
Konteks105:32 He sent hail along with the rain; 31
there was lightning in their land. 32
Mazmur 39:3
Konteks39:3 my anxiety intensified. 33
As I thought about it, I became impatient. 34
Finally I spoke these words: 35
Mazmur 66:12
Konteks66:12 You allowed men to ride over our heads;
we passed through fire and water,
but you brought us out into a wide open place. 36
Mazmur 68:2
Konteks68:2 As smoke is driven away by the wind, so you drive them away. 37
As wax melts before fire,
so the wicked are destroyed before God.
Mazmur 89:46
Konteks89:46 How long, O Lord, will this last?
Will you remain hidden forever? 38
Will your anger continue to burn like fire?
Mazmur 18:8
Konteks18:8 Smoke ascended from 39 his nose; 40
fire devoured as it came from his mouth; 41
he hurled down fiery coals. 42
Mazmur 80:16
Konteks80:16 It is burned 43 and cut down.
They die because you are displeased with them. 44
Mazmur 46:9
Konteks46:9 He brings an end to wars throughout the earth; 45
he shatters 46 the bow and breaks 47 the spear;
he burns 48 the shields with fire. 49
Mazmur 11:6
Konteks11:6 May the Lord rain down 50 burning coals 51 and brimstone 52 on the wicked!
A whirlwind is what they deserve! 53
Mazmur 18:13
Konteks18:13 The Lord thundered 54 in 55 the sky;
the sovereign One 56 shouted. 57
Mazmur 7:13
Konteks7:13 He prepares to use deadly weapons against him; 58
he gets ready to shoot flaming arrows. 59
Mazmur 58:9
Konteks58:9 Before the kindling is even placed under your pots, 60
he 61 will sweep it away along with both the raw and cooked meat. 62
Mazmur 120:4
Konteks120:4 Here’s how! 63 With the sharp arrows of warriors,
with arrowheads forged over the hot coals. 64
Mazmur 51:19
Konteks51:19 Then you will accept 65 the proper sacrifices, burnt sacrifices and whole offerings;
then bulls will be sacrificed 66 on your altar. 67
Mazmur 78:47
Konteks78:47 He destroyed their vines with hail,
and their sycamore-fig trees with driving rain.
Mazmur 7:12
Konteks7:12 If a person 68 does not repent, God sharpens his sword 69
and prepares to shoot his bow. 70
Mazmur 12:6
Konteks12:6 The Lord’s words are absolutely reliable. 71
They are as untainted as silver purified in a furnace on the ground,
where it is thoroughly refined. 72
Mazmur 39:2
KonteksI held back the urge to speak. 74
My frustration grew; 75
Mazmur 58:4
Konteks58:4 Their venom is like that of a snake, 76
like a deaf serpent 77 that does not hear, 78
Mazmur 17:3
Konteks17:3 You have scrutinized my inner motives; 79
you have examined me during the night. 80
You have carefully evaluated me, but you find no sin.
I am determined I will say nothing sinful. 81
[29:7] 1 tn The verb normally means “to hew [stone or wood],” or “to hew out.” In Hos 6:5 it seems to mean “cut in pieces,” “knock down,” or perhaps “hack” (see F. I. Andersen and D. N. Freedman, Hosea [AB], 428). The Ugaritic cognate can mean “assault.” In v. 7 the verb seems to have a similar meaning, perhaps “attack, strike.” The phrase “flames of fire” is an adverbial accusative; the
[29:7] 2 sn The
[83:14] 3 sn The imagery of fire and flames suggests unrelenting, destructive judgment.
[106:18] 4 sn Verses 16-18 describe the events of Num 16:1-40.
[78:63] 6 tn Heb “his.” The singular pronominal suffix is collective, referring back to God’s “people” (v. 62).
[78:63] 7 tn Heb “his.” The singular pronominal suffix is collective, referring back to God’s “people” (v. 62).
[78:63] 8 tn Heb “were not praised,” that is, in wedding songs. The young men died in masses, leaving no husbands for the young women.
[102:3] 10 tn Heb “for my days come to an end in smoke.”
[102:3] 11 tn The Hebrew noun מוֹ־קֵד (mo-qed, “fireplace”) occurs only here, in Isa 33:14 (where it refers to the fire itself), and perhaps in Lev 6:2.
[148:8] 12 tn In Ps 119:83 the noun refers to “smoke,” but here, where the elements of nature are addressed, the clouds, which resemble smoke, are probably in view.
[148:8] 13 tn Heb “[that] does his word.”
[118:12] 14 tn Heb “were extinguished.”
[118:12] 15 tn The point seems to be that the hostility of the nations (v. 10) is short-lived, like a fire that quickly devours thorns and then burns out. Some, attempting to create a better parallel with the preceding line, emend דֹּעֲכוּ (do’akhu, “they were extinguished”) to בָּעֲרוּ (ba’aru, “they burned”). In this case the statement emphasizes their hostility.
[140:10] 16 tn The verb form in the Kethib (consonantal Hebrew text) appears to be a Hiphil imperfect from the root מוּט (mut, “to sway”), but the Hiphil occurs only here and in Ps 55:3, where it is preferable to read יַמְטִירוּ (yamtiru, “they rain down”). In Ps 140:10 the form יַמְטֵר (yamter, “let him rain down”) should probably be read.
[140:10] 17 tn Heb “into bottomless pits, they will not arise.” The translation assumes that the preposition -בְּ (bet) has the nuance “from” here. Another option is to connect the line with what precedes, take the final clause as an asyndetic relative clause, and translate, “into bottomless pits [from which] they cannot arise.” The Hebrew noun מַהֲמֹרָה (mahamorah, “bottomless pit”) occurs only here in the OT.
[21:9] 18 tn Heb “you make them like a furnace of fire.” Although many modern translations retain the literal Hebrew, the statement is elliptical. The point is not that he makes them like a furnace, but like an object burned in a furnace (cf. NEB, “at your coming you shall plunge them into a fiery furnace”).
[21:9] 19 tn Heb “at the time of your face.” The “face” of the king here refers to his angry presence. See Lam 4:16.
[21:9] 20 tn Heb “the
[104:4] 21 tc Heb “and his attendants a flaming fire.” The lack of agreement between the singular “fire” and plural “attendants” has prompted various emendations. Some read “fire and flame.” The present translation assumes an emendation to “his attendant” (יו in the Hebrew text being virtually dittographic).
[104:4] sn In Ugaritic mythology Yam’s messengers appear as flaming fire before the assembly of the gods. See G. R. Driver, Canaanite Myths and Legends, 42.
[18:12] 22 tc Heb “from the brightness in front of him his clouds came, hail and coals of fire.” 2 Sam 22:13 reads, “from the brightness in front of him burned coals of fire.” The Lucianic family of texts within the Greek tradition of 2 Sam 22:13 seems to assume the underlying Hebrew text: מנגה נגדו עברו ברד וגחלי אשׁ, “from the brightness in front of him came hail and coals of fire” (the basis for the present translation). The textual situation is perplexing and the identity of the original text uncertain. The verbs עָבָרוּ (’avaru; Ps 18:12) and בָּעֲרוּ (ba’aru; 2 Sam 22:13) appear to be variants involving a transposition of the first two letters. The noun עָבָיו (’avayv, “his clouds,” Ps 18:12) may be virtually dittographic (note the following עָבְרוּ, ’avru), or it could have accidentally dropped out from the text of 2 Sam 22:13 by virtual haplography (note the preceding בָּעֲרוּ, which might have originally read עָבְרוּ). The noun בָּרָד (barad, “hail,” Ps 18:12) may be virtually dittographic (note the preceding עָבְרוּ), or it could have dropped out from 2 Sam 22:13 by virtual haplography (note the preceding בָּעֲרוּ, which might have originally read עָבְרוּ). For a fuller discussion of the text and its problems, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 74-76.
[50:3] 23 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] 24 tn Heb “fire before him devours, and around him it is very stormy.”
[78:21] 25 tn Heb “therefore.”
[78:21] 26 tn Heb “and also anger went up.”
[74:7] 27 tn Heb “to the ground they desecrate the dwelling place of your name.”
[79:5] 28 tn Heb “How long, O
[79:5] 29 tn Or “jealous anger.”
[105:32] 31 tn Heb “he gave their rains hail.”
[105:32] 32 tn Heb “fire of flames [was] in their land.”
[39:3] 33 tn Heb “my heart was hot within me.”
[39:3] 34 tn Heb “In my reflection fire burned.” The prefixed verbal form is either a preterite (past tense) or an imperfect being used in a past progressive or customary sense (“fire was burning”).
[39:3] 35 tn Heb “I spoke with my tongue.” The phrase “these words” is supplied in the translation for clarification and for stylistic reasons.
[66:12] 36 tc The MT reads רְוָיָה (“saturation”) but this should be emended to רְוָחָה (rÿvakhah, “wide open place”; i.e., “relief”), a reading supported by several ancient versions (LXX, Syriac, Jerome, Targum).
[68:2] 37 tn Heb “as smoke is scattered, you scatter [them].”
[89:46] 38 tn Heb “How long, O
[18:8] 39 tn Heb “within”; or “[from] within.” For a discussion of the use of the preposition -בְּ (bÿ) here, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 163-64.
[18:8] 40 tn Or “in his anger.” The noun אַף (’af) can carry the abstract meaning “anger,” but the parallelism (note “from his mouth”) suggests the more concrete meaning “nose” here. See also v. 15, “the powerful breath of your nose.”
[18:8] 41 tn Heb “fire from his mouth devoured.” In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the two perfect verbal forms in the verse.
[18:8] sn Fire devoured as it came from his mouth. For other examples of fire as a weapon in OT theophanies and ancient Near Eastern portrayals of warring gods and kings, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 165-67.
[18:8] 42 tn Heb “coals burned from him.” Perhaps the psalmist pictures God’s fiery breath igniting coals (cf. Job 41:21), which he then hurls as weapons (cf. Ps 120:4).
[80:16] 43 tn Heb “burned with fire.”
[80:16] 44 tn Heb “because of the rebuke of your face they perish.”
[46:9] 45 tn Heb “[the] one who causes wars to cease unto the end of the earth.” The participle continues the description begun in v. 8b and indicates that this is the
[46:9] 46 tn The verb שָׁבַר (shavar, “break”) appears in the Piel here (see Ps 29:5). In the OT it occurs thirty-six times in the Piel, always with multiple objects (the object is either a collective singular or grammatically plural or dual form). The Piel may highlight the repetition of the pluralative action, or it may suggest an intensification of action, indicating repeated action comprising a whole, perhaps with the nuance “break again and again, break in pieces.” Another option is to understand the form as resultative: “make broken” (see IBHS 404-7 §24.3). The imperfect verbal form carries on and emphasizes the generalizing nature of the description.
[46:9] 47 tn The perfect verbal form with vav (ו) consecutive carries along the generalizing emphasis of the preceding imperfect.
[46:9] 48 tn The imperfect verbal form carries on and emphasizes the generalizing nature of the description.
[46:9] 49 tn Heb “wagons he burns with fire.” Some read “chariots” here (cf. NASB), but the Hebrew word refers to wagons or carts, not chariots, elsewhere in the OT. In this context, where military weapons are mentioned, it is better to revocalize the form as עֲגִלוֹת (’agilot, “round shields”), a word which occurs only here in the OT, but is attested in later Hebrew and Aramaic.
[11:6] 50 tn The verb form is a jussive, indicating that the statement is imprecatory (“May the
[11:6] 51 tc The MT reads “traps, fire, and brimstone,” but the image of God raining traps, or snares, down from the sky is bizarre and does not fit the fire and storm imagery of this verse. The noun פַּחִים (pakhim, “traps, snares”) should be emended to פַּחֲמֵי (pakhamey, “coals of [fire]”). The rare noun פֶּחָם (pekham, “coal”) occurs in Prov 26:21 and Isa 44:12; 54:16.
[11:6] 52 sn The image of God “raining down” brimstone on the objects of his judgment also appears in Gen 19:24 and Ezek 38:22.
[11:6] 53 tn Heb “[may] a wind of rage [be] the portion of their cup.” The precise meaning of the rare noun זִלְעָפוֹת (zil’afot) is uncertain. It may mean “raging heat” (BDB 273 s.v. זַלְעָפָה) or simply “rage” (HALOT 272 s.v. זַלְעָפָה). If one understands the former sense, then one might translate “hot wind” (cf. NEB, NRSV). The present translation assumes the latter nuance, “a wind of rage” (the genitive is attributive) referring to a “whirlwind” symbolic of destructive judgment. In this mixed metaphor, judgment is also compared to an allotted portion of a beverage poured into one’s drinking cup (see Hab 2:15-16).
[18:13] 54 sn Thunder is a common motif in OT theophanies and in ancient Near Eastern portrayals of the storm god and warring kings. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 179-83.
[18:13] 55 tn 2 Sam 22:14 has “from.”
[18:13] 56 tn Heb “the Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.
[18:13] 57 tc The text of Ps 18:13 adds at this point, “hail and coals of fire.” These words are probably accidentally added from v. 12b; they do not appear in 2 Sam 22:14.
[18:13] tn Heb “offered his voice.” In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the prefixed verbal form with vav (ו) consecutive in the preceding line.
[7:13] 58 tn Heb “and for him he prepares the weapons of death.”
[7:13] 59 tn Heb “his arrows into flaming [things] he makes.”
[58:9] 60 tn Heb “before your pots perceive thorns.”
[58:9] 61 tn Apparently God (v. 6) is the subject of the verb here.
[58:9] 62 tn Heb “like living, like burning anger he will sweep it away.” The meaning of the text is unclear. The translation assumes that within the cooking metaphor (see the previous line) חַי (khay, “living”) refers here to raw meat (as in 1 Sam 2:15, where it modifies בָּשָׂר, basar, “flesh”) and that חָרוּן (kharun; which always refers to God’s “burning anger” elsewhere) here refers to food that is cooked. The pronominal suffix on the verb “sweep away” apparently refers back to the “thorns” of the preceding line. The image depicts swift and sudden judgment. Before the fire has been adequately kindled and all the meat cooked, the winds of judgment will sweep away everything in their path.
[120:4] 63 tn The words “here’s how” are supplied in the translation as a clarification. In v. 4 the psalmist answers the question he raises in v. 3.
[120:4] 64 tn Heb “with coals of the wood of the broom plant.” The wood of the broom plant was used to make charcoal, which in turn was used to fuel the fire used to forge the arrowheads.
[51:19] 65 tn Or “desire, take delight in.”
[51:19] 66 tn Heb “then they will offer up bulls.” The third plural subject is indefinite.
[51:19] 67 sn Verses 18-19 appear to reflect the exilic period, when the city’s walls lay in ruins and the sacrificial system had been disrupted.
[7:12] 68 tn Heb “If he”; the referent (a person who is a sinner) has been specified in the translation for clarity. The subject of the first verb is understood as the sinner who fails to repent of his ways and becomes the target of God’s judgment (vv. 9, 14-16).
[7:12] 69 tn Heb “if he does not return, his sword he sharpens.” The referent (God) of the pronominal subject of the second verb (“sharpens”) has been specified in the translation for clarity.
[7:12] 70 tn Heb “his bow he treads and prepares it.” “Treading the bow” involved stepping on one end of it in order to string it and thus prepare it for battle.
[12:6] 71 tn Heb “the words of the
[12:6] 72 tn Heb “[like] silver purified in a furnace of [i.e., “on”] the ground, refined seven times.” The singular participle מְזֻקָּק (mÿzuqqaq, “refined”) modifies “silver.” The number seven is used rhetorically to express the thorough nature of the action. For other rhetorical/figurative uses of שִׁבְעָתָיִם (shiv’atayim, “seven times”), see Gen 4:15, 24; Ps 79:12; Prov 6:31; Isa 30:26.
[39:2] 73 tn Heb “I was mute [with] silence.”
[39:2] 74 tn Heb “I was quiet from good.” He kept quiet, resisting the urge to find emotional release and satisfaction by voicing his lament.
[39:2] sn I held back the urge to speak. For a helpful discussion of the relationship (and tension) between silence and complaint in ancient Israelite lamentation, see E. S. Gerstenberger, Psalms, Part I (FOTL), 166-67.
[39:2] 75 tn Heb “and my pain was stirred up.” Emotional pain is in view here.
[58:4] 76 tn Heb “[there is] venom to them according to the likeness of venom of a snake.”
[58:4] 77 tn Or perhaps “cobra” (cf. NASB, NIV). Other suggested species of snakes are “asp” (NEB) and “adder” (NRSV).
[58:4] 78 tn Heb “[that] stops up its ear.” The apparent Hiphil jussive verbal form should be understood as a Qal imperfect with “i” theme vowel (see GKC 168 §63.n).
[17:3] 79 tn Heb “you tested my heart.”
[17:3] 80 tn Heb “you visited [at] night.”
[17:3] 81 tc Heb “you tested me, you do not find, I plan, my mouth will not cross over.” The Hebrew verbal form זַמֹּתִי (zammotiy) is a Qal perfect, first person singular from the root זָמַם (zamam, “plan, plan evil”). Some emend the form to a suffixed form of the noun, זִמָּתִי (zimmatiy, “my plan/evil plan”), and take it as the object of the preceding verb “find.” However, the suffix seems odd, since the psalmist is denying that he has any wrong thoughts. If one takes the form with what precedes, it might make better sense to read זִמּוֹת (zimmot, “evil plans”). However, this emendation leaves an unclear connection with the next line. The present translation maintains the verbal form found in the MT and understands it in a neutral sense, “I have decided” (see Jer 4:28). The words “my mouth will not cross over” (i.e., “transgress, sin”) can then be taken as a noun clause functioning as the object of the verb.
