Jeremiah 21:5

21:5 In anger, in fury, and in wrath I myself will fight against you with my mighty power and great strength! ¹ 

Jeremiah 21:12

21:12 O royal family descended from David. ² 

The Lord says:

‘See to it that people each day ³  are judged fairly. ⁴ 

Deliver those who have been robbed from those ⁵  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. ⁶ 

Jeremiah 23:19

23:19 But just watch! ⁷  The wrath of the Lord

will come like a storm! ⁸ 

Like a raging storm it will rage down ⁹ 

on the heads of those who are wicked.

Jeremiah 36:7

36:7 Perhaps then they will ask the Lord for mercy and will all stop doing the evil things they have been doing. ¹⁰  For the Lord has threatened to bring great anger and wrath against these people.” ¹¹ 

Leviticus 26:28

26:28 I will walk in hostile rage against you ¹²  and I myself will also discipline you seven times on account of your sins.

Deuteronomy 32:22

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

and it burns to lowest Sheol; ¹³ 

it consumes the earth and its produce,

and ignites the foundations of the mountains.

Isaiah 30:27-28

30:27 Look, the name ¹⁴  of the Lord comes from a distant place

in raging anger and awesome splendor. ¹⁵ 

He speaks angrily

and his word is like destructive fire. ¹⁶ 

30:28 His battle cry overwhelms like a flooding river ¹⁷ 

that reaches one’s neck.

He shakes the nations in a sieve that isolates the chaff; ¹⁸ 

he puts a bit into the mouth of the nations and leads them to destruction. ¹⁹ 

Isaiah 51:17

51:17 Wake up! Wake up!

Get up, O Jerusalem!

You drank from the cup the Lord passed to you,

which was full of his anger! ²⁰ 

You drained dry

the goblet full of intoxicating wine. ²¹ 

Lamentations 4:11

כ (Kaf)

4:11 The Lord fully vented ²²  his wrath;

he poured out his fierce anger. ²³ 

He started a fire in Zion;

it consumed her foundations. ²⁴ 

Ezekiel 5:13-15

5:13 Then my anger will be fully vented; I will exhaust my rage on them, and I will be appeased. ²⁵  Then they will know that I, the Lord, have spoken in my jealousy ²⁶  when I have fully vented my rage against them.

5:14 “I will make you desolate and an object of scorn among the nations around you, in the sight of everyone who passes by. 5:15 You will be ²⁷  an object of scorn and taunting, ²⁸  a prime example of destruction ²⁹  among the nations around you when I execute judgments against you in anger and raging fury. ³⁰  I, the Lord, have spoken!

Ezekiel 6:12

6:12 The one far away will die by pestilence, the one close by will fall by the sword, and whoever is left and has escaped these ³¹  will die by famine. I will fully vent my rage against them.

Ezekiel 8:18

8:18 Therefore I will act with fury! My eye will not pity them nor will I spare ³²  them. When they have shouted in my ears, I will not listen to them.”

Ezekiel 16:38

16:38 I will punish you as an adulteress and murderer deserves. ³³  I will avenge your bloody deeds with furious rage. ³⁴ 

Ezekiel 20:33

20:33 As surely as I live, declares the sovereign Lord, with a powerful hand and an outstretched arm, ³⁵  and with an outpouring of rage, I will be king over you.

Ezekiel 20:47-48

20:47 and say to the scrub land of the Negev, ‘Hear the word of the Lord: This is what the sovereign Lord says: Look here, ³⁶  I am about to start a fire in you, ³⁷  and it will devour every green tree and every dry tree in you. The flaming fire will not be extinguished, and the whole surface of the ground from the Negev to the north will be scorched by it. 20:48 And everyone ³⁸  will see that I, the Lord, have burned it; it will not be extinguished.’”

Ezekiel 21:17

21:17 I too will clap my hands together,

I will exhaust my rage;

I the Lord have spoken.”

Ezekiel 24:8

24:8 To arouse anger, to take vengeance,

I have placed her blood on an exposed rock so that it cannot be covered up.

Ezekiel 24:13

24:13 You mix uncleanness with obscene conduct. ³⁹ 

I tried to cleanse you, ⁴⁰  but you are not clean.

You will not be cleansed from your uncleanness ⁴¹ 

until I have exhausted my anger on you.

Amos 5:6

5:6 Seek the Lord so you can live!

Otherwise he will break out ⁴²  like fire against Joseph’s ⁴³  family; ⁴⁴ 

the fire ⁴⁵  will consume

and no one will be able to quench it and save Bethel. ⁴⁶ 

Zephaniah 2:2

2:2 before God’s decree becomes reality ⁴⁷  and the day of opportunity disappears like windblown chaff, ⁴⁸ 

before the Lord’s raging anger ⁴⁹  overtakes ⁵⁰  you –

before the day of the Lord’s angry judgment overtakes you!

Mark 9:43-50

9:43 If your hand causes you to sin, cut it off! It is better for you to enter into life crippled than to have ⁵¹  two hands and go into hell, ⁵²  to the unquenchable fire. 9:44 [[EMPTY]] ⁵³  9:45 If your foot causes you to sin, cut it off! It is better to enter life lame than to have ⁵⁴  two feet and be thrown into hell. 9:46 [[EMPTY]] ⁵⁵  9:47 If your eye causes you to sin, tear it out! ⁵⁶  It is better to enter into the kingdom of God with one eye than to have ⁵⁷  two eyes and be thrown into hell, 9:48 where their worm never dies and the fire is never quenched. 9:49 Everyone will be salted with fire. ⁵⁸  9:50 Salt ⁵⁹  is good, but if it loses its saltiness, ⁶⁰  how can you make it salty again? Have salt in yourselves, and be at peace with each other.”

[21:5]  ¹ tn Heb “with outstretched hand and with strong arm.” These are, of course, figurative of God’s power and might. He does not literally have hands and arms.

[21:12]  ² tn Heb “house of David.” This is essentially equivalent to the royal court in v. 11.

[21:12]  ³ tn Heb “to the morning” = “morning by morning” or “each morning.” See Isa 33:2 and Amos 4:4 for parallel usage.

[21:12]  ⁴ 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]  ⁵ tn Heb “from the hand [or power] of.”

[21:12]  ⁶ 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.”

[23:19]  ⁷ tn Heb “Behold!”

[23:19]  ⁸ tn The syntax of this line has generally been misunderstood, sometimes to the point that some want to delete the word wrath. Both here and in 30:23 where these same words occur the word “anger” stands not as an accusative of attendant circumstance but an apposition, giving the intended referent to the figure. Comparison should be made with Jer 25:15 where “this wrath” is appositional to “the cup of wine” (cf. GKC 425 §131.k).

[23:19]  ⁹ tn The translation is deliberate, intending to reflect the repetition of the Hebrew root which is “swirl/swirling.”

[36:7]  ¹⁰ tn Heb “will turn each one from his wicked way.”

[36:7]  ¹¹ tn Heb “For great is the anger and the wrath which the Lord has spoken against this people.” The translation uses the more active form which is more in keeping with contemporary English style.

[26:28]  ¹² tn Heb “in rage of hostility with you”; NASB “with wrathful hostility”; NRSV “I will continue hostile to you in fury”; CEV “I’ll get really furious.”

[32:22]  ¹³ 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.”

[30:27]  ¹⁴ sn The “name” of the Lord sometimes stands by metonymy for the Lord himself, see Exod 23:21; Lev 24:11; Pss 54:1 (54:3 HT); 124:8. In Isa 30:27 the point is that he reveals that aspect of his character which his name suggests – he comes as Yahweh (“he is present”), the ever present helper of his people who annihilates their enemies and delivers them. The name “Yahweh” originated in a context where God assured a fearful Moses that he would be with him as he confronted Pharaoh and delivered Israel from slavery in Egypt. See Exod 3.

[30:27]  ¹⁵ tn Heb “his anger burns, and heaviness of elevation.” The meaning of the phrase “heaviness of elevation” is unclear, for מַשָּׂאָה (masa’ah, “elevation”) occurs only here. Some understand the term as referring to a cloud (elevated above the earth’s surface), in which case one might translate, “and in heavy clouds” (cf. NAB “with lowering clouds”). Others relate the noun to מָשָׂא (masa’, “burden”) and interpret it as a reference to judgment. In this case one might translate, “and with severe judgment.” The present translation assumes that the noun refers to his glory and that “heaviness” emphasizes its degree.

[30:27]  ¹⁶ tn Heb “his lips are full of anger, and his tongue is like consuming fire.” The Lord’s lips and tongue are used metonymically for his word (or perhaps his battle cry; see v. 31).

[30:28]  ¹⁷ tn Heb “his breath is like a flooding river.” This might picture the Lord breathing heavily as he runs down his enemy, but in light of the preceding verse, which mentions his lips and tongue, “breath” probably stands metonymically for the word or battle cry that he expels from his mouth as he shouts. In Isa 34:16 and Ps 33:6 the Lord’s “breath” is associated with his command.

[30:28]  ¹⁸ tn Heb “shaking nations in a sieve of worthlessness.” It is not certain exactly how שָׁוְא (shavÿ’, “emptiness, worthlessness”) modifies “sieve.” A sieve is used to separate grain from chaff and isolate what is worthless so that it might be discarded. Perhaps the nations are likened to such chaff; God’s judgment will sift them out for destruction.

[30:28]  ¹⁹ tn Heb “and a bit that leads astray [is] in the jaws of the peoples.” Here the nations are likened to horse that can be controlled by a bit placed in its mouth. In this case the Lord uses his sovereign control over the “horse” to lead it to its demise.

[51:17]  ²⁰ tn Heb “[you] who have drunk from the hand of the Lord the cup of his anger.”

[51:17]  ²¹ tn Heb “the goblet, the cup [that causes] staggering, you drank, you drained.”

[4:11]  ²² 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]  ²³ tn Heb “the heat of his anger.”

[4:11]  ²⁴ 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).

[5:13]  ²⁵ tn Or “calm myself.”

[5:13]  ²⁶ tn The Hebrew noun translated “jealousy” is used in the human realm to describe suspicion of adultery (Num 5:14ff.; Prov 6:34). Since Israel’s relationship with God was often compared to a marriage this term is appropriate here. The term occurs elsewhere in Ezekiel in 8:3, 5; 16:38, 42; 23:25.

[5:15]  ²⁷ tc This reading is supported by the versions and by the Dead Sea Scrolls (11QEzek). Most Masoretic Hebrew mss read “it will be,” but if the final he (ה) is read as a mater lectionis, as it can be with the second masculine singular perfect, then they are in agreement. In either case the subject refers to Jerusalem.

[5:15]  ²⁸ tn The Hebrew word occurs only here in the OT. A related verb means “revile, taunt” (see Ps 44:16).

[5:15]  ²⁹ tn Heb “discipline and devastation.” These words are omitted in the Old Greek. The first term pictures Jerusalem as a recipient or example of divine discipline; the second depicts her as a desolate ruin (see Ezek 6:14).

[5:15]  ³⁰ tn Heb “in anger and in fury and in rebukes of fury.” The heaping up of synonyms emphasizes the degree of God’s anger.

[6:12]  ³¹ tn Heb “the one who is left, the one who is spared.”

[8:18]  ³² tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment.

[16:38]  ³³ tn Heb “and I will judge you (with) the judgments of adulteresses and of those who shed blood.”

[16:38]  ³⁴ tn Heb “and I will give you the blood of rage and zeal.”

[20:33]  ³⁵ sn This phrase occurs frequently in Deuteronomy (Deut 4:34; 5:15; 7:19; 11:2; 26:8).

[20:47]  ³⁶ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.

[20:47]  ³⁷ tn Fire also appears as a form of judgment in Ezek 15:4-7; 19:12, 14.

[20:48]  ³⁸ tn Heb “all flesh.”

[24:13]  ³⁹ tn Heb “in your uncleanness (is) obscene conduct.”

[24:13]  ⁴⁰ tn Heb “because I cleansed you.” In this context (see especially the very next statement), the statement must refer to divine intention and purpose. Despite God’s efforts to cleanse his people, they resisted him and remained morally impure.

[24:13]  ⁴¹ tn The Hebrew text adds the word “again.”

[5:6]  ⁴² tn Heb “rush.” The verb depicts swift movement.

[5:6]  ⁴³ sn Here Joseph (= Ephraim and Manasseh), as the most prominent of the Israelite tribes, represents the entire northern kingdom.

[5:6]  ⁴⁴ tn Heb “house.”

[5:6]  ⁴⁵ tn Heb “it”; the referent (the fire mentioned in the previous line) has been supplied in the translation for clarity.

[5:6]  ⁴⁶ 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.”

[2:2]  ⁴⁷ tn Heb “before the giving birth of a decree.” For various alternative readings, see J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 187-88.

[2:2]  ⁴⁸ tn The second half of the line reads literally, “like chaff it passes by a day.” The translation above assumes the “day” is the brief time God is giving the nation to repent. The comparison of this quickly passing opportunity to chaff is consistent with the straw imagery of v. 1.

[2:2]  ⁴⁹ tn Heb “the fury of the anger of the Lord.” The synonyms are combined to emphasize the extreme degree of the Lord’s anger.

[2:2]  ⁵⁰ tn Heb “comes upon.” This phrase occurs twice in this verse.

[9:43]  ⁵¹ tn Grk “than having.”

[9:43]  ⁵² sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36). This Greek term also occurs in vv. 45, 47.

[9:44]  ⁵³ tc Most later mss have 9:44 here and 9:46 after v. 45: “where their worm never dies and the fire is never quenched” (identical with v. 48). Verses 44 and 46 are present in A D Θ Ë¹³ Ï lat sy^p,h, but lacking in important Alexandrian mss and several others (א B C L W Δ Ψ 0274 ˹ 28 565 892 2427 pc co). This appears to be a scribal addition from v. 48 and is almost certainly not an original part of the Greek text of Mark. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[9:45]  ⁵⁴ tn Grk “than having.”

[9:46]  ⁵⁵ tc See tc note at the end of v. 43.

[9:47]  ⁵⁶ tn Grk “throw it out.”

[9:47]  ⁵⁷ tn Grk “than having.”

[9:49]  ⁵⁸ tc The earliest mss ([א] B L [W] Δ 0274 Ë^1,13 28* 565 700 pc sy^s sa) have the reading adopted by the translation. Codex Bezae (D) and several Itala read “Every sacrifice will be salted with salt.” The majority of other mss (A C Θ Ψ [2427] Ï lat sy^p,h) have both readings, “Everyone will be salted with fire, and every sacrifice will be salted with salt.” An early scribe may have written the LXX text of Lev 2:13 (“Every sacrifice offering of yours shall be salted with salt”) in the margin of his ms. At a later stage, copyists would either replace the text with this marginal note or add the note to the text. The longer reading thus seems to be the result of the conflation of the Alexandrian reading “salted with fire” and the Western reading “salted with salt.” The reading adopted by the text enjoys the best support and explains the other readings in the ms tradition.

[9:50]  ⁵⁹ sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.

[9:50]  ⁶⁰ sn The difficulty of this saying is understanding how salt could lose its saltiness since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), when asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle.