Psalms 21:9-10

21:9 You burn them up like a fiery furnace ¹  when you appear; ² 

the Lord angrily devours them; ³ 

the fire consumes them.

21:10 You destroy their offspring ⁴  from the earth,

their descendants ⁵  from among the human race. ⁶ 

Nahum 1:5-6

1:5 The mountains tremble before him, ⁷ 

the hills convulse; ⁸ 

the earth is laid waste ⁹  before him,

the world and all its inhabitants ¹⁰  are laid waste. ¹¹ 

1:6 No one can withstand ¹²  his indignation! ¹³ 

No one can resist ¹⁴  his fierce anger! ¹⁵ 

His wrath is poured out like volcanic fire,

boulders are broken up ¹⁶  as he approaches. ¹⁷ 

Zephaniah 1:18

1:18 Neither their silver nor their gold will be able to deliver them

in the day of the Lord’s angry judgment.

The whole earth ¹⁸  will be consumed by his fiery wrath. ¹⁹ 

Indeed, ²⁰  he will bring terrifying destruction ²¹  on all who live on the earth.” ²² 

Matthew 3:12

3:12 His winnowing fork ²³  is in his hand, and he will clean out his threshing floor and will gather his wheat into the storehouse, ²⁴  but the chaff he will burn up with inextinguishable fire.” ²⁵ 

Matthew 3:2

3:2 “Repent, ²⁶  for the kingdom of heaven is near.”

Matthew 1:8

1:8 Asa the father of Jehoshaphat, Jehoshaphat the father of Joram, Joram the father of Uzziah,

[21:9]  ¹ tn Heb “you make them like a furnace of fire.” Although many modern translations retain the literal Hebrew, the statement is elliptical. The point is not that he makes them like a furnace, but like an object burned in a furnace (cf. NEB, “at your coming you shall plunge them into a fiery furnace”).

[21:9]  ² tn Heb “at the time of your face.” The “face” of the king here refers to his angry presence. See Lam 4:16.

[21:9]  ³ tn Heb “the Lord, in his anger he swallows them, and fire devours them.” Some take “the Lord” as a vocative, in which case he is addressed in vv. 8-9a. But this makes the use of the third person in v. 9b rather awkward, though the king could be the subject (see vv. 1-7).

[21:10]  ⁴ tn Heb “fruit.” The next line makes it clear that offspring is in view.

[21:10]  ⁵ tn Heb “seed.”

[21:10]  ⁶ tn Heb “sons of man.”

[1:5]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn The words “are laid waste” are not in the Hebrew text, but are an implied repetition from the previous line.

[1:6]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Heb “before him” (so NAB, NIV, TEV).

[1:18]  ¹⁸ tn Or “land” (cf. NEB). This same word also occurs at the end of the present verse.

[1:18]  ¹⁹ tn Or “passion”; traditionally, “jealousy.”

[1:18]  ²⁰ tn Or “for.”

[1:18]  ²¹ tn Heb “complete destruction, even terror, he will make.”

[1:18]  ²² tn It is not certain where the Lord’s words end and the prophet’s words begin. It is possible that Zephaniah begins speaking in the middle of v. 17 or at the beginning of v. 18 (note the third person pronouns referring to the Lord).

[3:12]  ²³ sn A winnowing fork was a pitchfork-like tool used to toss threshed grain in the air so that the wind blew away the chaff, leaving the grain to fall to the ground. The note of purging is highlighted by the use of imagery involving sifting though threshed grain for the useful kernels.

[3:12]  ²⁴ tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building to house livestock).

[3:12]  ²⁵ sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.

[3:2]  ²⁶ tn Grk “and saying, ‘Repent.’” The participle λέγων (legwn) at the beginning of v. 2 is redundant in English and has not been translated.