Yehezkiel 30:14

30:14 I will desolate Pathros,

I will ignite a fire in Zoan,

and I will execute judgments on Thebes.

Yehezkiel 30:16

30:16 I will ignite a fire in Egypt;

Syene ¹  will writhe in agony,

Thebes will be broken down,

and Memphis will face enemies every day.

Yehezkiel 22:31

22:31 So I have poured my anger on them, and destroyed them with the fire of my fury. I hereby repay them for what they have done, ²  declares the sovereign Lord.”

Ulangan 32:22

32:22 For a fire has been kindled by my anger,

and it burns to lowest Sheol; ³ 

it consumes the earth and its produce,

and ignites the foundations of the mountains.

Yesaya 42:25

42:25 So he poured out his fierce anger on them,

along with the devastation ⁴  of war.

Its flames encircled them, but they did not realize it; ⁵ 

it burned against them, but they did notice. ⁶ 

Ratapan 4:11

כ (Kaf)

4:11 The Lord fully vented ⁷  his wrath;

he poured out his fierce anger. ⁸ 

He started a fire in Zion;

it consumed her foundations. ⁹ 

Amos 1:4

1:4 So I will set Hazael’s house ¹⁰  on fire;

fire ¹¹  will consume Ben Hadad’s ¹²  fortresses.

Amos 1:7

1:7 So I will set Gaza’s city wall ¹³  on fire;

fire ¹⁴  will consume her fortresses.

Amos 1:10

1:10 So I will set fire to Tyre’s city wall; ¹⁵ 

fire ¹⁶  will consume her fortresses.”

Amos 1:12

1:12 So I will set Teman ¹⁷  on fire;

fire ¹⁸  will consume Bozrah’s ¹⁹  fortresses.”

Amos 1:14

1:14 So I will set fire to Rabbah’s ²⁰  city wall; ²¹ 

fire ²²  will consume her fortresses.

War cries will be heard on the day of battle; ²³ 

a strong gale will blow on the day of the windstorm. ²⁴ 

Amos 2:2

2:2 So I will set Moab on fire, ²⁵ 

and it will consume Kerioth’s ²⁶  fortresses.

Moab will perish ²⁷  in the heat of battle ²⁸ 

amid war cries and the blaring ²⁹  of the ram’s horn. ³⁰ 

Amos 2:5

2:5 So I will set Judah on fire,

and it will consume Jerusalem’s fortresses.” ³¹ 

Nahum 1:5-6

1:5 The mountains tremble before him, ³² 

the hills convulse; ³³ 

the earth is laid waste ³⁴  before him,

the world and all its inhabitants ³⁵  are laid waste. ³⁶ 

1:6 No one can withstand ³⁷  his indignation! ³⁸ 

No one can resist ³⁹  his fierce anger! ⁴⁰ 

His wrath is poured out like volcanic fire,

boulders are broken up ⁴¹  as he approaches. ⁴² 

[30:16]  ¹ tc The LXX reads “Syene,” which is Aswan in the south. The MT reads Sin, which has already been mentioned in v. 15.

[22:31]  ² tn Heb “their way on their head I have placed.”

[32:22]  ³ tn Or “to the lowest depths of the earth”; cf. NAB “to the depths of the nether world”; NIV “to the realm of death below”; NLT “to the depths of the grave.”

[32:22]  sn Sheol refers here not to hell and hell-fire – a much later concept – but to the innermost parts of the earth, as low down as one could get. The parallel with “the foundations of the mountains” makes this clear (cf. Pss 9:17; 16:10; 139:8; Isa 14:9, 15; Amos 9:2).

[42:25]  ⁴ tn Heb “strength” (so KJV, NASB); NAB “fury”; NASB “fierceness”; NIV “violence.”

[42:25]  ⁵ tn Heb “and it blazed against him all around, but he did not know.” The subject of the third feminine singular verb “blazed” is the divine חֵמָה (khemah, “anger”) mentioned in the previous line.

[42:25]  ⁶ tn Heb “and it burned against him, but he did not set [it] upon [the] heart.”

[4:11]  ⁷ tn Heb “has completed.” The verb כִּלָּה (killah), Piel perfect 3rd person masculine singular from כָּלָה (kalah, “to complete”), has a range of closely related meanings: (1) “to complete, bring to an end,” (2) “to accomplish, finish, cease,” (3) “to use up, exhaust, consume.” Used in reference to God’s wrath, it describes God unleashing his full measure of anger so that divine justice is satisfied. This is handled admirably by several English versions: “The Lord has given full vent to his wrath” (NIV), “The Lord gave full vent to his wrath” (RSV, NRSV), “The Lord vented all his fury” (NJPS), “The Lord turned loose the full force of his fury” (TEV). Others miss the mark: “The Lord has accomplished his wrath/fury” (KJV, NKJV, ASV, NASB).

[4:11]  ⁸ tn Heb “the heat of his anger.”

[4:11]  ⁹ tn The term יְסוֹד (yÿsod, “foundation”) refers to the ground-level and below ground-level foundation stones of a city wall (Ps 137:7; Lam 4:11; Mic 1:6).

[1:4]  ¹⁰ 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 b.c. and established a royal dynasty. See 2 Kgs 8:7-15 and W. Pitard, Ancient Damascus, 145-60.

[1:4]  ¹¹ tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.

[1:4]  ¹² 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]  ¹³ sn The city wall symbolizes the city’s defenses and security.

[1:7]  ¹⁴ tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.

[1:10]  ¹⁵ sn The city wall symbolizes the city’s defenses and security.

[1:10]  ¹⁶ tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.

[1:12]  ¹⁷ sn Teman was an important region (or perhaps city) in Edom.

[1:12]  ¹⁸ tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.

[1:12]  ¹⁹ sn Bozrah was a city located in northern Edom.

[1:14]  ²⁰ sn Rabbah was the Ammonite capital.

[1:14]  ²¹ sn The city wall symbolizes the city’s defenses and security.

[1:14]  ²² tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.

[1:14]  ²³ tn Heb “with a war cry in the day of battle.”

[1:14]  ²⁴ tn Heb “with wind in the day of the windstorm.”

[1:14]  sn A windstorm is a metaphor for judgment and destruction in the OT (see Isa 29:6; Jer 23:19) and ancient Near Eastern literature.

[2:2]  ²⁵ sn The destruction of Moab by fire is an example of a judgment in kind – as the Moabites committed the crime of “burning,” so the Lord will punish them by setting them on fire.

[2:2]  ²⁶ sn Kerioth was an important Moabite city. See Jer 48:24, 41.

[2:2]  ²⁷ tn Or “die” (KJV, NASB, NRSV, TEV); NAB “shall meet death.”

[2:2]  ²⁸ tn Or “in the tumult.” This word refers to the harsh confusion of sounds that characterized an ancient battle – a mixture of war cries, shouts, shrieks of pain, clashes of weapons, etc.

[2:2]  ²⁹ tn Heb “sound” (so KJV, NASB, NRSV).

[2:2]  ³⁰ sn The ram’s horn (used as a trumpet) was blown to signal the approaching battle.

[2:5]  ³¹ map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:5]  ³² tn Or “because of him.” The Hebrew preposition מִמֶּנּוּ (mimmenu) is taken in a causal sense (“because of him”) by NASB, NJPS; however, it is taken in a locative sense (“before him”) by KJV, NKJV, NRSV, NIV. On the other hand, the LXX rendered it in a separative sense: ἀπ' αὐτοῦ (ap autou, “from him”). The parallelism between 1:5a and 1:5b seems to favor the locative nuance: “The mountains quake before him (מִמֶּנּוּ), the earth is laid waste before him (מִפָּנָיו, mifanayv).”

[1:5]  ³³ tn Traditionally, “the hills melt.” English versions typically render הִתְמֹגָגוּ (hitmogagu) as “melt” (KJV, NRSV, NIV, NJPS) or “dissolve” (NASB). The LXX renders it ἐσαλεύθησαν (esaleuqhsan, “are shaken”). The Hebrew root has a range of meanings: (1) “to melt,” of courage (Ps 107:26) or troops retreating (“melting away” in fear) in battle (1 Sam 14:16); (2) “to dissolve,” of mountains dissolving due to erosion (Amos 9:13); (3) “to quake, shake apart,” of mountains quaking, swaying backwards and forwards, coming apart, and collapsing in an earthquake (Amos 9:5; Pss 46:6 [7]; 75:3 [4]). The latter fits the imagery of v. 5 (violent earthquakes): the earth trembles in fear at the approach of the Divine Warrior (e.g., Hab 3:6).

[1:5]  ³⁴ tn Or “is upheaved”; or “heaves.” There is debate whether the originally unpointed Hebrew verb וַתִּשָּׂא (vattissa’) should be vocalized as וְתִּשָּׂא (vÿttissa’; NASB “is upheaved”; NRSV, NJPS “heaves”) from the root נָשָׂא (nasa’, “to lift up”) or as וַתִּשָּׁא (vattisha’, “is devastated, laid waste”) from the root שֹׁאָה (sho’ah, “to devastate, lay waste”). The vocalization וְתִּשָּׂא is attested in the Masoretic tradition and the Greek versions: Origen (“was raised up”), Symmachus (“was moved”), and Aquila (“shivered”). However, וְתִּשָּׂא demands an intransitive (“heaves”) or passive (“is upheaved”) sense which is not attested for the Qal stem. The vocalization וַתִּשָּׁא (“is devastated, laid waste”) is supported by the Syriac and Vulgate. The revocalization of the MT וְתִּשָּׂא (“is lifted up”) to וַתִּשָּׁא (“is devastated”) is suggested by the BHS editors and several Hebrew lexicons (HALOT 726 s.v. נשׁא; BDB 670-71 s.v. נָשָׂא). The revocalization involves only the difference between the form שׂ (sin) and שׁ (shin) and is followed in the present translation.

[1:5]  ³⁵ sn The phrase “the world and all its inhabitants” is used to stress the universal dimensions of God’s revelation of his glory and his acts of judgment (e.g., Pss 33:8; 98:7; Isa 18:3; 26:9, 18; Lam 4:12).

[1:5]  ³⁶ tn The words “are laid waste” are not in the Hebrew text, but are an implied repetition from the previous line.

[1:6]  ³⁷ 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]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² tn Heb “before him” (so NAB, NIV, TEV).