Discovery Box2 Samuel 22:16
Context22:16 The depths 1 of the sea were exposed;
the inner regions 2 of the world were uncovered
by the Lord’s battle cry, 3
by the powerful breath from his nose. 4
Exodus 15:7-8
Context15:7 In the abundance of your majesty 5 you have overthrown 6
those who rise up against you. 7
You sent forth 8 your wrath; 9
it consumed them 10 like stubble.
15:8 By the blast of your nostrils 11 the waters were piled up,
the flowing water stood upright like a heap, 12
and the deep waters were solidified in the heart of the sea.
Exodus 19:18
Context19:18 Now Mount Sinai was completely covered with smoke because the Lord had descended on it in fire, and its smoke went up like the smoke of a great furnace, 13 and the whole mountain shook 14 violently.
Exodus 24:17
Context24:17 Now the appearance of the glory of the Lord was like a devouring fire on the top of the mountain in plain view 15 of the people.
Deuteronomy 32:22
Context32:22 For a fire has been kindled by my anger,
and it burns to lowest Sheol; 16
it consumes the earth and its produce,
and ignites the foundations of the mountains.
Job 4:9
Context4:9 By the breath 17 of God they perish, 18
and by the blast 19 of his anger they are consumed.
Job 41:20-21
Context41:20 Smoke streams from its nostrils
as from a boiling pot over burning 20 rushes.
41:21 Its breath sets coals ablaze
and a flame shoots from its mouth.
Psalms 18:8
Context18:8 Smoke ascended from 21 his nose; 22
fire devoured as it came from his mouth; 23
he hurled down fiery coals. 24
Psalms 18:15
Context18:15 The depths 25 of the sea 26 were exposed;
the inner regions 27 of the world were uncovered
by 28 your battle cry, 29 Lord,
by the powerful breath from your nose. 30
Psalms 97:3-5
Context97:3 Fire goes before him;
on every side 31 it burns up his enemies.
97:4 His lightning bolts light up the world;
the earth sees and trembles.
97:5 The mountains melt like wax before the Lord,
before the Lord of the whole earth.
Isaiah 30:27
Context30:27 Look, the name 32 of the Lord comes from a distant place
in raging anger and awesome splendor. 33
He speaks angrily
and his word is like destructive fire. 34
Isaiah 30:33
Context30:33 For 35 the burial place is already prepared; 36
it has been made deep and wide for the king. 37
The firewood is piled high on it. 38
The Lord’s breath, like a stream flowing with brimstone,
will ignite it.
Jeremiah 5:14
Context5:14 Because of that, 39 the Lord, the God who rules over all, 40 said to me, 41
“Because these people have spoken 42 like this, 43
I will make the words that I put in your mouth like fire.
And I will make this people like wood
which the fiery judgments you speak will burn up.” 44
Jeremiah 15:14
Context15:14 I will make you serve your enemies 45 in a land that you know nothing about.
For my anger is like a fire that will burn against you.”
Hebrews 12:29
Context12:29 For our God is indeed a devouring fire. 46
[22:16] 2 tn Or “foundations.”
[22:16] 3 tn The noun is derived from the verb גָעַר (nag’ar) which is often understood to mean “rebuke.” In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Pss 68:30; 106:9; and Nah 1:4, as well as the related noun in Job 26:11; Pss 9:5; 76:6; 104:7; Isa 50:2; 51:20; 66:15.
[22:16] 4 tn Heb “blast of the breath” (literally, “breath of breath”) employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971): 17-81.
[15:7] 5 sn This expression is cognate with words in v. 1. Here that same greatness or majesty is extolled as in abundance.
[15:7] 6 tn Here, and throughout the song, these verbs are the prefixed conjugation that may look like the imperfect but are actually historic preterites. This verb is to “overthrow” or “throw down” – like a wall, leaving it in shattered pieces.
[15:7] 7 tn The form קָמֶיךָ (qamekha) is the active participle with a pronominal suffix. The participle is accusative, the object of the verb, but the suffix is the genitive of nearer definition (see GKC 358 §116.i).
[15:7] 8 sn The verb is the Piel of שָׁלַח (shalakh), the same verb used throughout for the demand on Pharaoh to release Israel. Here, in some irony, God released his wrath on them.
[15:7] 9 sn The word wrath is a metonymy of cause; the effect – the judgment – is what is meant.
[15:7] 10 tn The verb is the prefixed conjugation, the preterite, without the consecutive vav (ו).
[15:8] 11 sn The phrase “the blast of your nostrils” is a bold anthropomorphic expression for the wind that came in and dried up the water.
[15:8] 12 tn The word “heap” describes the walls of water. The waters, which are naturally fluid, stood up as though they were a heap, a mound of earth. Likewise, the flowing waters deep in the ocean solidified – as though they were turned to ice (U. Cassuto, Exodus, 175).
[19:18] 13 sn The image is that of a large kiln, as in Gen 19:28.
[19:18] 14 tn This is the same word translated “trembled” above (v. 16).
[24:17] 15 tn Heb “to the eyes of” which could mean in their opinion.
[32:22] 16 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.”
[4:9] 17 tn The LXX in the place of “breath” has “word” or “command,” probably to limit the anthropomorphism. The word is מִנִּשְׁמַת (minnishmat) comprising מִן (min) + נִשְׁמַת (nishmat, the construct of נְשָׁמָה [nÿshamah]): “from/at the breath of.” The “breath of God” occurs frequently in Scripture. In Gen 2:7 it imparts life; but here it destroys it. The figure probably does indicate a divine decree from God (e.g., “depart from me”) – so the LXX may have been simply interpreting.
[4:9] 18 sn The statement is saying that if some die by misfortune it is because divine retribution or anger has come upon them. This is not necessarily the case, as the NT declares (see Luke 13:1-5).
[4:9] 19 tn The word רוּחַ (ruakh) is now parallel to נְשָׁמָה (nÿshamah); both can mean “breath” or “wind.” To avoid using “breath” for both lines, “blast” has been employed here. The word is followed by אַפוֹ (’afo) which could be translated “his anger” or “his nostril.” If “nostril” is retained, then it is a very bold anthropomorphism to indicate the fuming wrath of God. It is close to the picture of the hot wind coming off the desert to scorch the plants (see Hos 13:15).
[41:20] 20 tn The word “burning” is supplied. The Syriac and Vulgate have “a seething and boiling pot” (reading אֹגֵם [’ogem] for אַגְמֹן [’agmon]). This view is widely accepted.
[18:8] 21 tn Heb “within”; or “[from] within.” For a discussion of the use of the preposition -בְּ (bÿ) here, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 163-64.
[18:8] 22 tn Or “in his anger.” The noun אַף (’af) can carry the abstract meaning “anger,” but the parallelism (note “from his mouth”) suggests the more concrete meaning “nose” here. See also v. 15, “the powerful breath of your nose.”
[18:8] 23 tn Heb “fire from his mouth devoured.” In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the two perfect verbal forms in the verse.
[18:8] 24 tn Heb “coals burned from him.” Perhaps the psalmist pictures God’s fiery breath igniting coals (cf. Job 41:21), which he then hurls as weapons (cf. Ps 120:4).
[18:15] 26 tc Ps 18:15 reads “water” (cf. Ps 42:1); “sea” is the reading of 2 Sam 22:16.
[18:15] 27 tn Or “foundations.”
[18:15] 28 tn Heb “from.” The preposition has a causal sense here.
[18:15] 29 tn The noun is derived from the verb גָּעַר (ga’ar), which is often understood to mean “rebuke.” In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Pss 68:30; 106:9; and Nah 1:4, as well as the related noun in Job 26:11; Pss 9:5; 76:6; 104:7; Isa 50:2; 51:20; 66:15.
[18:15] 30 tn 2 Sam 22:16 reads “by the battle cry of the
[97:3] 31 tn Heb “all around.”
[30:27] 32 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] 33 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] 34 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).
[30:33] 36 tc The Hebrew text reads literally, “for arranged from before [or “yesterday”] is [?].” The meaning of תָּפְתֶּה (tafÿteh), which occurs only here, is unknown. The translation above (as with most English versions) assumes an emendation to תֹּפֶת (tofet, “Topheth”; cf. NASB, NIV, NLT) and places the final hey (ה) on the beginning of the next word as an interrogative particle. Topheth was a place near Jerusalem used as a burial ground (see Jer 7:32; 19:11).
[30:33] 37 tn The Hebrew text reads literally, “Also it is made ready for the king, one makes it deep and wide.” If one takes the final hey (ה) on תָּפְתֶּה (tafÿteh) and prefixes it to גָּם (gam) as an interrogative particle (see the preceding note), one can translate, “Is it also made ready for the king?” In this case the question is rhetorical and expects an emphatic affirmative answer, “Of course it is!”
[30:33] 38 tn Heb “its pile of wood, fire and wood one makes abundant.”
[5:14] 40 tn Heb “The
[5:14] 41 tn The words, “to me” are not in the text but are implicit in the connection. They are supplied in the translation for clarification.
[5:14] 42 tn Heb “you have spoken.” The text here דַּבֶּרְכֶם (dabberkhem, “you have spoken”) is either a case of a scribal error for דַּבֶּרָם (dabberam, “they have spoken”) or an example of the rapid shift in addressee which is common in Jeremiah.
[5:14] 44 tn Heb “like wood and it [i.e., the fire I put in your mouth] will consume them.”
[15:14] 45 tc This reading follows the Greek and Syriac versions and several Hebrew
[12:29] 46 sn A quotation from Deut 4:24; 9:3.
