11:1 4 When the people complained, 5 it displeased 6 the Lord. When the Lord heard 7 it, his anger burned, 8 and so 9 the fire of the Lord 10 burned among them and consumed some of the outer parts of the camp.
50:3 Our God approaches and is not silent; 14
consuming fire goes ahead of him
and all around him a storm rages. 15
97:3 Fire goes before him;
on every side 16 it burns up his enemies.
66:15 For look, the Lord comes with fire,
his chariots come like a windstorm, 17
to reveal his raging anger,
his battle cry, and his flaming arrows. 18
7:9 “While I was watching,
thrones were set up,
and the Ancient of Days 19 took his seat.
His attire was white like snow;
the hair of his head was like lamb’s 20 wool.
His throne was ablaze with fire
and its wheels were all aflame. 21
1:8 But Daniel made up his mind 26 that he would not defile 27 himself with the royal delicacies or the royal wine. 28 He therefore asked the overseer of the court officials for permission not to defile himself.
1 tn Grk “zeal,” recalling God’s jealous protection of his holiness and honor (cf. Exod 20:5).
2 tn Grk “the enemies.”
3 tn Heb “to the eyes of” which could mean in their opinion.
4 sn The chapter includes the initial general complaints (vv. 1-3), the complaints about food (vv. 4-9), Moses’ own complaint to the
5 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
6 tn Heb “it was evil in the ears of the
7 tn The preterite with vav (ו) consecutive is here subordinated to the next verb as a temporal clause.
8 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.”
9 tn The vav (ו) consecutive does not simply show sequence in the verbs, but here expresses the result of the anger of the
10 sn The “fire of the
11 tn For a discussion of the fire of the
12 tn The juxtaposition of the Hebrew terms אֵשׁ (’esh, “fire”) and קַנָּא (qanna’, “jealous”) is interesting in light of Deut 6:15 where the
13 tn Heb “the
14 tn According to GKC 322 §109.e, the jussive (note the negative particle אַל, ’al) is used rhetorically here “to express the conviction that something cannot or should not happen.”
15 tn Heb “fire before him devours, and around him it is very stormy.”
16 tn Heb “all around.”
17 sn Chariots are like a windstorm in their swift movement and in the way that they kick up dust.
18 tn Heb “to cause to return with the rage of his anger, and his battle cry [or “rebuke”] with flames of fire.”
19 tn Or “the Ancient One” (NAB, NRSV, NLT), although the traditional expression has been retained in the present translation because it is familiar to many readers. Cf. TEV “One who had been living for ever”; CEV “the Eternal God.”
20 tn Traditionally the Aramaic word נְקֵא (nÿqe’) has been rendered “pure,” but here it more likely means “of a lamb.” Cf. the Syriac neqya’ (“a sheep, ewe”). On this word see further, M. Sokoloff, “’amar neqe’, ‘Lamb’s Wool’ (Dan 7:9),” JBL 95 (1976): 277-79.
21 tn Aram “a flaming fire.”
22 tn Aram “answered and said.”
23 tn Aram “and behold.”
24 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
25 sn The referent of the great sea is unclear. The common view that the expression refers to the Mediterranean Sea is conjectural.
26 tn Heb “placed on his heart.”
27 tn Or “would not make himself ceremonially unclean”; TEV “become ritually unclean.”
28 tn Heb “with the delicacies of the king and with the wine of his drinking.”