Amos 1:4
Konteks1:4 So I will set Hazael’s house 1 on fire;
fire 2 will consume Ben Hadad’s 3 fortresses.
Amos 1:7
Konteks1:7 So I will set Gaza’s city wall 4 on fire;
fire 5 will consume her fortresses.
Amos 4:11
Konteks4:11 “I overthrew some of you the way God 6 overthrew Sodom and Gomorrah. 7
You were like a burning stick 8 snatched from the flames.
Still you did not come back to me.”
The Lord is speaking!
Amos 5:6
Konteks5:6 Seek the Lord so you can live!
Otherwise he will break out 9 like fire against Joseph’s 10 family; 11
the fire 12 will consume
and no one will be able to quench it and save Bethel. 13
Keluaran 9:23-24
Konteks9:23 When Moses extended 14 his staff toward the sky, the Lord 15 sent thunder 16 and hail, and fire fell to the earth; 17 so the Lord caused hail to rain down on the land of Egypt. 9:24 Hail fell 18 and fire mingled 19 with the hail; the hail was so severe 20 that there had not been any like it 21 in all the land of Egypt since it had become a nation.
Imamat 10:2
Konteks10:2 So fire went out from the presence of the Lord 22 and consumed them so that they died before the Lord.
Bilangan 16:35
Konteks16:35 Then a fire 23 went out from the Lord and devoured the 250 men who offered incense.
Yesaya 27:4
Konteks27:4 I am not angry.
I wish I could confront some thorns and briers!
Then I would march against them 24 for battle;
I would set them 25 all on fire,
Yesaya 66:15-16
Konteks66:15 For look, the Lord comes with fire,
his chariots come like a windstorm, 26
to reveal his raging anger,
his battle cry, and his flaming arrows. 27
66:16 For the Lord judges all humanity 28
with fire and his sword;
the Lord will kill many. 29
Yeremia 4:4
Konteks4:4 Just as ritual circumcision cuts away the foreskin
as an external symbol of dedicated covenant commitment,
you must genuinely dedicate yourselves to the Lord
and get rid of everything that hinders your commitment to me, 30
people of Judah and inhabitants of Jerusalem.
If you do not, 31 my anger will blaze up like a flaming fire against you
that no one will be able to extinguish.
That will happen because of the evil you have done.”
Yeremia 21:12
Konteks21:12 O royal family descended from David. 32
The Lord says:
‘See to it that people each day 33 are judged fairly. 34
Deliver those who have been robbed from those 35 who oppress them.
Otherwise, my wrath will blaze out against you.
It will burn like a fire that cannot be put out
because of the evil that you have done. 36
Yoel 2:30
Konteks2:30 I will produce portents both in the sky 37 and on the earth –
blood, fire, and columns of smoke.
Mikha 1:4
Konteks1:4 The mountains will disintegrate 38 beneath him,
and the valleys will be split in two. 39
The mountains will melt 40 like wax in a fire,
the rocks will slide down like water cascading down a steep slope. 41
Nahum 1:6
Konteks1:6 No one can withstand 42 his indignation! 43
No one can resist 44 his fierce anger! 45
His wrath is poured out like volcanic fire,
boulders are broken up 46 as he approaches. 47
Ibrani 1:7
Konteks1:7 And he says 48 of the angels, “He makes 49 his angels spirits and his ministers a flame of fire,” 50
[1:4] 1 tn “Hazael’s house” (“the house of Hazael”) refers to the dynasty of Hazael.
[1:4] sn Hazael took the throne of Aram in 843
[1:4] 2 tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
[1:4] 3 sn Ben-hadad may refer to Hazael’s son and successor (2 Kgs 13:3, 24) or to an earlier king (see 1 Kgs 20), perhaps the ruler whom Hazael assassinated when he assumed power.
[1:7] 4 sn The city wall symbolizes the city’s defenses and security.
[1:7] 5 tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
[4:11] 6 tn Several English versions substitute the first person pronoun (“I”) here for stylistic reasons (e.g., NIV, NCV, TEV, CEV, NLT).
[4:11] 7 tn Heb “like God’s overthrow of Sodom and Gomorrah.” The divine name may be used in an idiomatic superlative sense here, in which case one might translate, “like the great [or “disastrous”] overthrow of Sodom and Gomorrah.”
[4:11] sn The destruction of Sodom and Gomorrah is described in Gen 19:1-29.
[4:11] 8 tn Heb “like that which is burning.”
[5:6] 9 tn Heb “rush.” The verb depicts swift movement.
[5:6] 10 sn Here Joseph (= Ephraim and Manasseh), as the most prominent of the Israelite tribes, represents the entire northern kingdom.
[5:6] 12 tn Heb “it”; the referent (the fire mentioned in the previous line) has been supplied in the translation for clarity.
[5:6] 13 tn Heb “to/for Bethel.” The translation assumes that the preposition indicates advantage, “on behalf of.” Another option is to take the preposition as vocative, “O Bethel.”
[9:23] 14 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] 15 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] 16 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] 17 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] 18 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] 19 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] 20 tn Heb “very heavy” or “very severe.” The subject “the hail” is implied.
[9:24] 21 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] 22 tn See the note on 9:24a.
[16:35] 23 tn For a discussion of the fire of the
[27:4] 24 tn Heb “it.” The feminine singular suffix apparently refers back to the expression “thorns and briers,” understood in a collective sense. For other examples of a cohortative expressing resolve after a hypothetical statement introduced by נָתַן with מִי (miwith natan), see Judg 9:29; Jer 9:1-2; Ps 55:6.
[27:4] 25 tn Heb “it.” The feminine singular suffix apparently refers back to the expression “thorns and briers,” understood in a collective sense.
[66:15] 26 sn Chariots are like a windstorm in their swift movement and in the way that they kick up dust.
[66:15] 27 tn Heb “to cause to return with the rage of his anger, and his battle cry [or “rebuke”] with flames of fire.”
[66:16] 28 tn Heb “flesh” (so KJV, NASB, NRSV); NIV “upon all men”; TEV “all the people of the world.”
[66:16] 29 tn Heb “many are the slain of the Lord.”
[4:4] 30 tn Heb “Circumcise yourselves to the
[21:12] 32 tn Heb “house of David.” This is essentially equivalent to the royal court in v. 11.
[21:12] 33 tn Heb “to the morning” = “morning by morning” or “each morning.” See Isa 33:2 and Amos 4:4 for parallel usage.
[21:12] 34 sn The kings of Israel and Judah were responsible for justice. See Pss 122:5. The king himself was the final court of appeals judging from the incident of David with the wise woman of Tekoa (2 Sam 14), Solomon and the two prostitutes (1 Kgs 3:16-28), and Absalom’s attempts to win the hearts of the people of Israel by interfering with due process (2 Sam 15:2-4). How the system was designed to operate may be seen from 2 Chr 19:4-11.
[21:12] 35 tn Heb “from the hand [or power] of.”
[21:12] 36 tn Heb “Lest my wrath go out like fire and burn with no one to put it out because of the evil of your deeds.”
[2:30] 37 tn Or “in the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[1:4] 38 tn Or “melt” (NAB, NASB, NIV, NRSV, NLT). This is a figurative description of earthquakes, landslides, and collapse of the mountains, rather than some sort of volcanic activity (note the remainder of the verse).
[1:4] 39 sn The mountains will disintegrate…the valleys will be split in two. This imagery pictures an earthquake and accompanying landslide.
[1:4] 40 tn The words “the mountains will melt” are supplied in the translation for clarification. The simile extends back to the first line of the verse.
[1:4] 41 tn The words “the rocks will slide down” are supplied in the translation for clarification. This simile elaborates on the prior one and further develops the imagery of the verse’s first line.
[1:6] 42 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
[1:6] 43 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] 44 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] 45 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] 46 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
[1:6] 47 tn Heb “before him” (so NAB, NIV, TEV).
[1:7] 48 sn The Greek correlative conjunctions μέν and δέ (men and de) emphasize the contrastive parallelism of vs. 7 (what God says about the angels) over against vv. 8-9 and vv. 10-12 (what God says about the son).
