30:8 They will know that I am the Lord
when I ignite a fire in Egypt
and all her allies are defeated. 1
30:16 I will ignite a fire in Egypt;
Syene 2 will writhe in agony,
Thebes will be broken down,
and Memphis will face enemies every day.
1:4 So I will set Hazael’s house 9 on fire;
fire 10 will consume Ben Hadad’s 11 fortresses.
1:7 So I will set Gaza’s city wall 12 on fire;
fire 13 will consume her fortresses.
1:10 So I will set fire to Tyre’s city wall; 14
fire 15 will consume her fortresses.”
1:6 No one can withstand 16 his indignation! 17
No one can resist 18 his fierce anger! 19
His wrath is poured out like volcanic fire,
boulders are broken up 20 as he approaches. 21
1 tn Heb “all who aid her are broken.”
2 tc The LXX reads “Syene,” which is Aswan in the south. The MT reads Sin, which has already been mentioned in v. 15.
3 sn The phrase “in the fire of my fury” occurs in Ezek 21:31; 22:21, 31.
4 tn Or “shaking.”
5 tn Or “tremble.”
6 tn The term occurs only here and in Song of Songs 2:14.
7 tn Heb “against.”
8 tn Heb “him”; the referent (Gog, cf. v. 18) has been specified in the translation for clarity.
9 tn “Hazael’s house” (“the house of Hazael”) refers to the dynasty of Hazael.
10 tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
11 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.
12 sn The city wall symbolizes the city’s defenses and security.
13 tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
14 sn The city wall symbolizes the city’s defenses and security.
15 tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
16 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
17 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).
18 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”).
19 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.
20 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
21 tn Heb “before him” (so NAB, NIV, TEV).