Wahyu 11:5

11:5 If ¹  anyone wants to harm them, fire comes out of their mouths ²  and completely consumes ³  their enemies. If ⁴  anyone wants to harm them, they must be killed this way.

Wahyu 13:13

13:13 He ⁵  performed momentous signs, even making fire come down from heaven in front of people ⁶ 

Kejadian 19:24

19:24 Then the Lord rained down ⁷  sulfur and fire ⁸  on Sodom and Gomorrah. It was sent down from the sky by the Lord. ⁹ 

Keluaran 9:23-24

9:23 When Moses extended ¹⁰  his staff toward the sky, the Lord ¹¹  sent thunder ¹²  and hail, and fire fell to the earth; ¹³  so the Lord caused hail to rain down on the land of Egypt. 9:24 Hail fell ¹⁴  and fire mingled ¹⁵  with the hail; the hail was so severe ¹⁶  that there had not been any like it ¹⁷  in all the land of Egypt since it had become a nation.

Imamat 10:2-3

10:2 So fire went out from the presence of the Lord ¹⁸  and consumed them so that they died before the Lord. 10:3 Moses then said to Aaron, “This is what the Lord spoke: ‘Among the ones close to me I will show myself holy, ¹⁹  and in the presence of all the people I will be honored.’” ²⁰  So Aaron kept silent.

Bilangan 11:1

The Israelites Complain

11:1 ²¹ When the people complained, ²²  it displeased ²³  the Lord. When the Lord heard ²⁴  it, his anger burned, ²⁵  and so ²⁶  the fire of the Lord ²⁷  burned among them and consumed some of the outer parts of the camp.

Bilangan 16:35

16:35 Then a fire ²⁸  went out from the Lord and devoured the 250 men who offered incense.

Bilangan 16:2

16:2 and rebelled against Moses, along with some of the Israelites, 250 leaders ²⁹  of the community, chosen from the assembly, ³⁰  famous men. ³¹ 

Kisah Para Rasul 1:10-15

1:10 As ³²  they were still staring into the sky while he was going, suddenly ³³  two men in white clothing stood near them 1:11 and said, “Men of Galilee, why do you stand here ³⁴  looking up into the sky? This same Jesus who has been taken up from you into heaven ³⁵  will come back in the same way you saw him go into heaven.”

A Replacement for Judas is Chosen

1:12 Then they returned to Jerusalem ³⁶  from the mountain ³⁷  called the Mount of Olives ³⁸  (which is near Jerusalem, a Sabbath day’s journey ³⁹  away). 1:13 When ⁴⁰  they had entered Jerusalem, ⁴¹  they went to the upstairs room where they were staying. Peter ⁴²  and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus and Simon the Zealot, and Judas son of James were there. ⁴³  1:14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers. ⁴⁴  1:15 In those days ⁴⁵  Peter stood up among the believers ⁴⁶  (a gathering of about one hundred and twenty people) and said,

Mazmur 97:3

97:3 Fire goes before him;

on every side ⁴⁷  it burns up his enemies.

Mazmur 106:18

106:18 Fire burned their group;

the flames scorched the wicked. ⁴⁸ 

Yesaya 30:33

30:33 For ⁴⁹  the burial place is already prepared; ⁵⁰ 

it has been made deep and wide for the king. ⁵¹ 

The firewood is piled high on it. ⁵² 

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

will ignite it.

Yesaya 37:36

37:36 The Lord’s messenger ⁵³  went out and killed 185,000 troops ⁵⁴  in the Assyrian camp. When they ⁵⁵  got up early the next morning, there were all the corpses! ⁵⁶ 

Yehezkiel 38:22

38:22 I will judge him with plague and bloodshed. I will rain down on him, his troops and the many peoples who are with him a torrential downpour, hailstones, fire, and brimstone.

Yehezkiel 39:6

39:6 I will send fire on Magog and those who live securely in the coastlands; then they will know that I am the Lord.

Lukas 9:54

9:54 Now when his disciples James and John saw this, they said, “Lord, do you want us to call fire to come down from heaven and consume ⁵⁷  them?” ⁵⁸ 

Lukas 17:29

17:29 but on the day Lot went out from Sodom, fire and sulfur rained down from heaven and destroyed them all. ⁵⁹ 

Lukas 17:2

17:2 It would be better for him to have a millstone ⁶⁰  tied around his neck and be thrown into the sea ⁶¹  than for him to cause one of these little ones to sin. ⁶² 

Lukas 1:8

1:8 Now ⁶³  while Zechariah ⁶⁴  was serving as priest before God when his division was on duty, ⁶⁵ 

[11:5]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:5]  ² tn This is a collective singular in Greek.

[11:5]  ³ tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”

[11:5]  ⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:13]  ⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:13]  ⁶ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both men and women.

[19:24]  ⁷ tn The disjunctive clause signals the beginning of the next scene and highlights God’s action.

[19:24]  ⁸ tn Or “burning sulfur” (the traditional “fire and brimstone”).

[19:24]  ⁹ tn Heb “from the Lord from the heavens.” The words “It was sent down” are supplied in the translation for stylistic reasons.

[19:24]  sn The text explicitly states that the sulfur and fire that fell on Sodom and Gomorrah was sent down from the sky by the Lord. What exactly this was, and how it happened, can only be left to intelligent speculation, but see J. P. Harland, “The Destruction of the Cities of the Plain,” BA 6 (1943): 41-54.

[9:23]  ¹⁰ tn The preterite with the vav (ו) consecutive is here subordinated to the next clause in view of the emphasis put on the subject, Yahweh, by the disjunctive word order of that clause.

[9:23]  ¹¹ tn By starting the clause with the subject (an example of disjunctive word order) the text is certainly stressing that Yahweh alone did this.

[9:23]  ¹² tn The expression נָתַן קֹלֹת (natan qolot) literally means “gave voices” (also “voice”). This is a poetic expression for sending the thunder. Ps 29:3 talks about the “voice of Yahweh” – the God of glory thunders!

[9:23]  ¹³ sn This clause has been variously interpreted. Lightning would ordinarily accompany thunder; in this case the mention of fire could indicate that the lightning was beyond normal and that it was striking in such a way as to start fires on the ground. It could also mean that fire went along the ground from the pounding hail.

[9:24]  ¹⁴ tn The verb is the common preterite וַיְהִי (vayÿhi), which is normally translated “and there was” if it is translated at all. The verb הָיָה (hayah), however, can mean “be, become, befall, fall, fall out, happen.” Here it could be simply translated “there was hail,” but the active “hail fell” fits the point of the sequence better.

[9:24]  ¹⁵ tn The form מִתְלַקַּחַת (mitlaqqakhat) is a Hitpael participle; the clause reads, “and fire taking hold of itself in the midst of the hail.” This probably refers to lightning flashing back and forth. See also Ezek 1:4. God created a great storm with flashing fire connected to it.

[9:24]  ¹⁶ tn Heb “very heavy” or “very severe.” The subject “the hail” is implied.

[9:24]  ¹⁷ tn A literal reading of the clause would be “which there was not like it in all the land of Egypt.” The relative pronoun must be joined to the resumptive pronoun: “which like it (like which) there had not been.”

[10:2]  ¹⁸ tn See the note on 9:24a.

[10:3]  ¹⁹ tn The Niphal verb of the Hebrew root קָדַשׁ (qadash) can mean either “to be treated as holy” (so here, e.g., BDB 873 s.v. קָּדַשׁ, LXX, NASB, and NEB) or “to show oneself holy” (so here, e.g., HALOT 1073 s.v. קדשׁnif.1, NIV, NRSV, NLT; J. Milgrom, Leviticus [AB], 1:595, 601-3; and J. E. Hartley, Leviticus [WBC], 133-34). The latter rendering seems more likely here since, in the immediate context, the Lord himself had indeed shown himself to be holy by the way he responded to the illegitimate incense offering of Nadab and Abihu. They had not treated the Lord as holy, so the Lord acted on his own behalf to show that he was indeed holy.

[10:3]  ²⁰ tn In this context the Niphal of the Hebrew root כָּבֵד (kaved) can mean “to be honored” (e.g., NASB and NIV here), “be glorified” (ASV, NRSV and NLT here), or “glorify oneself, show one’s glory” (cf. NAB; e.g., specifically in this verse HALOT 455 s.v. כבדnif.3; J. Milgrom, Leviticus [AB], 1:595, 603-4; and J. E. Hartley, Leviticus [WBC], 126, 134). Comparing this clause with the previous one (see the note above), the point may be that when the Lord shows himself to be holy as he has done in 10:1-2, this results in him being honored (i.e., reverenced, feared, treated with respect) among the people. This suggests the passive rendering. It is possible, however, that one should use the reflexive rendering here as in the previous clause. If so, the passage means that the Lord showed both his holiness and his glory in one outbreak against Nadab and Abihu.

[11:1]  ²¹ 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]  ²² 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]  ²³ 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]  ²⁴ tn The preterite with vav (ו) consecutive is here subordinated to the next verb as a temporal clause.

[11:1]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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.

[16:2]  ²⁹ tn Heb “princes” (so KJV, ASV).

[16:2]  ³⁰ tn These men must have been counselors or judges of some kind.

[16:2]  ³¹ tn Heb “men of name,” or “men of renown.”

[1:10]  ³² tn Grk “And as.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:10]  ³³ tn Grk “behold.”

[1:11]  ³⁴ tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[1:11]  ³⁵ tc Codex Bezae (D) and several other witnesses lack the words εἰς τὸν οὐρανόν (ei" ton ouranon, “into heaven”) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.

[1:11]  tn Or “into the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” (vv. 10, 11a) or “heaven” (twice in v. 11b) depending on the context.

[1:12]  ³⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ³⁷ tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).

[1:12]  ³⁸ sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[1:12]  ³⁹ sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).

[1:13]  ⁴⁰ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:13]  ⁴¹ tn The word “Jerusalem” is not in the Greek text but is implied (direct objects were often omitted when clear from the context).

[1:13]  ⁴² sn In the various lists of the twelve, Peter (also called Simon) is always mentioned first (see also Matt 10:1-4; Mark 3:16-19; Luke 6:13-16) and the first four are always the same, though not in the same order after Peter.

[1:13]  ⁴³ tn The words “were there” are not in the Greek text, but are implied.

[1:14]  ⁴⁴ sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.

[1:15]  ⁴⁵ tn Grk “And in those days.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:15]  ⁴⁶ tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).

[97:3]  ⁴⁷ tn Heb “all around.”

[106:18]  ⁴⁸ sn Verses 16-18 describe the events of Num 16:1-40.

[30:33]  ⁴⁹ tn Or “indeed.”

[30:33]  ⁵⁰ 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]  ⁵¹ 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]  ⁵² tn Heb “its pile of wood, fire and wood one makes abundant.”

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

[37:36]  ⁵³ tn Traditionally, “the angel of the Lord” (so NASB, NIV, NRSV, NLT).

[37:36]  ⁵⁴ tn The word “troops” is supplied in the translation for smoothness and clarity.

[37:36]  ⁵⁵ tn This refers to the Israelites and/or the rest of the Assyrian army.

[37:36]  ⁵⁶ tn Heb “look, all of them were dead bodies”; NLT “they found corpses everywhere.”

[9:54]  ⁵⁷ tn Or “destroy.”

[9:54]  ⁵⁸ tc Most mss, especially the later ones (A C D W Θ Ψ Ë^1,13 33 Ï it), read here “as also Elijah did,” making the allusion to 2 Kgs 1:10, 12, 14 more explicit. The shorter reading has better and earlier support (Ì^45,75 א B L Ξ 579 700* 1241 pc lat sa). It is difficult to explain how the shorter reading could have arisen from the longer, especially since it is well represented early on. However, the longer reading looks to have been a marginal note originally, incorporated into the text of Luke by early scribes.

[9:54]  sn An allusion to 2 Kgs 1:10, 12, 14.

[17:29]  ⁵⁹ sn And destroyed them all. The coming of the Son of Man will be like the judgment on Sodom, one of the most immoral places of the OT (Gen 19:16-17; Deut 32:32-33; Isa 1:10).

[17:2]  ⁶⁰ tn This term refers to the heavy upper stone of a grinding mill (L&N 7.70; BDAG 660 s.v. μυλικός).

[17:2]  sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin.

[17:2]  ⁶¹ tn Grk “if a millstone were tied…and he were thrown.” The conditional construction in Greek has been translated by English infinitives: “to have… and be thrown.”

[17:2]  ⁶² tn Or “to stumble.” This verb, σκανδαλίσῃ (skandalish), has the same root as the noun σκάνδαλον (skandalon) in 17:1, translated “stumbling blocks”; this wordplay is difficult to reproduce in English. It is possible that the primary cause of offense here would be leading disciples (“little ones”) astray in a similar fashion.

[1:8]  ⁶³ tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[1:8]  ⁶⁴ tn Grk “he”; the referent (Zechariah) has been specified in the translation for clarity.

[1:8]  ⁶⁵ tn Grk “serving as priest in the order of his division before God.”

[1:8]  sn Zechariah’s division would be on duty twice a year for a week at a time.