Job 22:20 — Word Study
WLCאִם־ לֹ֣א נִכְחַ֣ד קִימָ֑נוּ וְ֝יִתְרָ֗ם אָ֣כְלָה אֵֽשׁ׃
BSASurelyʼim our foesqîym△ [enemies, adversaries] are destroyedkâchad■ [cut off, consumed] and fireʼêsh [burning, flame] has consumedʼâkal■ [eaten, devoured] their excessyether [remainder, abundance, wealth]
| Greek | English | Parsing |
|---|---|---|
| אִם־ | if | Particle |
| לֹ֣א | not | Particle |
| נִכְחַ֣ד | he has been destroyed | Verb, Niphal, perfect third person masculine singular |
| קִימָ֑נוּ | adversary our | Noun common masculine singular construct, suffix |
| וְ֝יִתְרָ֗ם | and abundance their | Conjunction, noun common masculine singular construct, suffix |
| אָ֣כְלָה | it has consumed | Verb, Qal, perfect third person feminine singular |
| אֵֽשׁ׃ | fire | Noun common, both singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | ‘Surely our foes are destroyed, and fire has consumed their excess.’ |
| KJV | Whereas our substance is not cut down, but the remnant of them the fire consumeth. |
| ASV | Saying, Surely they that did rise up against us are cut off, And the remnant of them the fire hath consumed. |
| YLT | 'Surely our substance hath not been cut off, And their excellency hath fire consumed.' |
| WEB | saying, ‘Surely those who rose up against us are cut off. The fire has consumed their remnant.’ |
| BBE | Saying, Truly, their substance is cut off, and their wealth is food for the fire. |
Translations agree on the rendering of key terms in this verse.
The sentence structure presents a main assertion followed by a clarifying action.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֵשׁ
verbכָּחַד
The sentence as the grammar sees it Open the tree ›
1 of 7 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Job 22:20
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Job's Reflection on Justicegenerated
Job 22:20 is part of a larger discussion where Job’s friends are debating the fate of the wicked. They claim that the righteous will ultimately see justice served against their enemies. This verse encapsulates that belief, emphasizing the destruction of foes and the consuming nature of fire as a symbol of divine judgment.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 4:7 | Consider now, I plead: Who, being innocent, has ever perished? Or where have the upright been destroyed? |
| 2 | Job 8:3–4 | Does God pervert justice? Does the Almighty pervert what is right? |
| 3 | Job 15:5–6 | For your iniquity instructs your mouth, and you choose the language of the crafty. |
| 4 | Job 20:18–19 | He must return the fruit of his labor without consuming it; he cannot enjoy the profits of his trading. |
| 5 | Job 21:27–28 | Behold, I know your thoughts full well, the schemes by which you would wrong me. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — נִכְחַ֣ד, nikh.Chadgenerated
The verb כָּחַד (kachad) means 'to hide' or 'to conceal', but in this context, it conveys the idea of destruction or being cut off. It is in the Niphal form, indicating a passive action, meaning that the enemies have been destroyed rather than having destroyed themselves.
This verb appears in contexts where something is hidden or eliminated, emphasizing the finality of the fate of the adversaries. The parsing as a perfect tense indicates that this destruction has been completed.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb נִכְחַ֣ד governs the sentence, with the subject קִימָ֑נוּ (our adversary) preceding it. The structure emphasizes the adversary's destruction as the central claim.
The phrase וְ֝יִתְרָ֗ם (and their abundance) acts as the object of the consuming action, showing what is affected by the fire. The syntax reflects a clear cause-and-effect relationship.
Septuagint Backgroundgenerated
The Septuagint translates נִכְחַ֣ד as ἠφανίσθη, meaning 'has been made invisible' or 'has disappeared', which emphasizes the totality of the destruction.
The choice of πῦρ for אֵשׁ retains the imagery of fire, aligning with the Hebrew meaning while also suggesting a purifying aspect of the divine judgment.
In plain words — the whole versegenerated
Job 22:20 states that the enemies of the righteous are destroyed, and their excess has been consumed by fire. This reflects a belief in divine justice where the wicked face consequences for their actions.
Frequently Asked Questionsgenerated
Job is expressing confidence that those who oppose the righteous will face destruction as a form of divine justice.
Fire symbolizes judgment and destruction, indicating that the excess of the wicked will not endure.
It reflects the theme of justice and the fate of the wicked, contrasting with the suffering of the righteous.
It teaches that there is a certainty in divine justice, where the wicked will ultimately face the consequences of their actions.
Reflection Questionsgenerated
- How do I understand the concept of justice in my own life in light of this verse?
- What does it mean to trust in divine justice when facing opposition?
- In what ways can I reflect on the consequences of my actions?
- How does the imagery of fire inform my understanding of judgment?
The early church on this verse — how the Fathers read it
Early Christian writers, such as Gregory the Dialogist, reference this verse to discuss the fate of the wicked and divine justice.
Is not their erecting cut down, and the remnant of them the fire hath consumed? For here the wicked are erected, in that they are lifted up in bad deeds. For they both do wickedly, and yet for their wicked deeds they are not stricken.Early Church Fathers on Job 22 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 22:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhereas our substance is not cut down,.... As yours is; Noah and his family were preserved in the ark, and the creatures with him, and sufficient sustenance was laid up for them all, when everything
Read John Gill on Job 22 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhereas our substance is not cut down, but the remnant of them the fire consumeth. Whereas our substance is not cut down. The triumphant speech of the pious.
Read Robert Jamieson on Job 22 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhereas; or, when; or, seeing that; or, because; for this Hebrew particle im is oft used for chi. And so the following words may contain the reason of the joy and laughter of the innocent, mentioned , because when wicked men are destroyed, they are preserved; because our substance, i.e. our souls, and bodies, and subsistence, was now cut down. He should have said their substance, i.e. the substance of the righteous; but he changeth the person, and saith, our substance; either as including himself in the number of righteous persons, and thereby intimating that he pleaded the common cause of all such, whilst Job pleaded the cause of the wicked, as is elsewhere observed; or because he would…
Read Matthew Poole on Job 22 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 22:20 Whereas our substance is not cut down, but the remnant of them the fire consumeth.Ver. 20. Whereas our substance is not cut down] That is, while life lasteth, and while it is called today; before death cometh: and after death, judgment; when the remnant of the wicked fire shall consume. Where we have a forcible motive to repent, because we must either turn or burn, Aut poenitendum, aut pereundum. See Acts 17:31 2 Corinthians 5:10-11 Hebrews 12:28-29. Eliphaz seemeth here on purpose to have mentioned that fire wherewith wicked men shall be tormented at the last day (and before, for every man’ s death day is his doomsday), and to have changed the person. The remnant (or excellence)…
Read John Trapp on Job 22 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) Whereas our substance . . .—These are probably the words of the righteous and the innocent: “Surely they that did rise up against us are cut off, and the remnant of them the fire hath consumed.” The rendering in the Authorised Version is probably less correct, though in that also these words seem to be those of the innocent in Job 22:19.
Read Charles John Ellicott on Job 22 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. Whereas our substance is not cut down] We, who fear the Lord, still continue in health and peace; whereas they who have departed from him are destroyed even to their very remnant. Mr. Good thinks that קימנו kimanu, which we translate our substance, is the same as the Arabic [Arabic] our people or tribe; and hence he translates the clause thus: "For our tribe is not cut off; while even the remnant of these a conflagration consumed." The reference here is supposed to be to the destruction of the men of Sodom and Gomorrah. A judgment by a flood took off the world of the ungodly in the days of Noah. Their remnant, those who lived in the same ungodly way, were taken off by a judgment…
Read AdamClarke on Job 22 →
CambridgeThe Cambridge Bible for Schools and Colleges12–20. Eliphaz, having in Job 22:6-10 suggested what Job’s offences must have been, now suggests under what feeling in regard to God he must have committed them. He thought God so far removed from the world that He did not observe men’s conduct.
Read Cambridge on Job 22 →
Albert Barnes1798–1870Barnes' Notes on the BibleWhereas our substance is not cut down - Margin, or, “Estate” Gesenius supposes that this means our adversary or enemy.
Read Albert Barnes on Job 22 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
‘Surely our foes are destroyed, and fire has consumed their excess.’
saying, ‘Surely those who rose up against us are cut off. The fire has consumed their remnant.’
‘Surely our foes are destroyed, and fire has consumed their excess.’
‘Surely our enemies are destroyed, and fire consumes their wealth.’
Tyndale line
Whereas our substance is not cut down, but the remnant of them the fire consumeth.
Saying, Surely they that did rise up against us are cut off, And the remnant of them the fire hath consumed.
Saying, Surely they that did rise up against us are cut off, and the remnant of them the fire hath consumed.
Whereas our substance is not cut down, but the remnant of them the fire consumeth.
Surely our substance is hid: but the fire hath deuoured the remnant of them.
Strictly literal
Is not he who rose against us destroyed, and doth not the fire consume his residue?
'Surely our substance hath not been cut off, And their excellency hath fire consumed.'
Surely our substance has not been cut off, || And fire has consumed their excellence.
“Is not he destroyed that rose up against us, and hath not the fire consumed what they had left?”
They say, 'Surely those who rose up against us are cut off; fire has consumed their possessions.'
From the Latin
Is not their exaltation cut down, and hath not fire devoured the remnants of them?
Simplified
saying, ‘Our enemies are destroyed, and fire has burned up all that's left of them.’
Saying, Truly, their substance is cut off, and their wealth is food for the fire.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree in their wording for this verse, with all seven words matched. This indicates a consistent understanding of the text across these traditions.
אִם־ לֹ֣א נִכְחַ֣ד קִימָ֑נוּ וְ֝יִתְרָ֗ם אָ֣כְלָה אֵֽשׁ׃
7 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 22:20
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HTn — ParticleHTn
כָּחַד (kachad) is a Hebrew verb meaning to hide or conceal. It can also imply destruction or desolation, with various forms indicating actions like being hidden (Niphal) or actively hiding (Hiphil). The entries highlight its use in different contexts, but do not provide specific verse references.
[כָּחַד] vb. not in Qal; Pi. Hiph. hide, efface; Niph. (usu.) pass.
Niph.
be hidden
be effaced, destroyed
Pi. hide
Hiph.
hide
efface, annihilate
base
H3582 [כָּחַד] not in Qal; Pi. Hiph. hide, efface; Niph. (usu.) pass.
3582 kachad kaw-khad'
a primitive root; to secrete, by act or word; hence
(intensively) to destroy:--conceal, cut down (off), desolate,
hide.
כָּחַד (ka.chad) — to hide.
1) to hide, conceal, cut off, cut down, make desolate, kick
1a) (Niphal)
1a1) to be hidden
1a2) to be effaced, be destroyed, be cut off
1b) (Piel) to cover, hide
1c) (Hiphil)
1c1) to hide
1c2) to efface, annihilate
V-Niphal-Perf-3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
קִים (qim) refers to an adversary or opponent, suggesting a sense of rising up against someone. The term is derived from a root meaning to rise, and it is used in contexts that imply opposition, such as in Job 22:20. The entries consistently describe it as an adversary without significant disagreement.
[קִים] n.m. adversary (prop. uprising, insurgent);—sf. Jb 22:20
ref
H7009 קִים
7009 qiym keem
from 6965; an opponent (as rising against one), i.e.
(collectively) enemies:--substance.
see HEBREW for 06965
קִים (qim) — adversary.
adversary
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bp
The Hebrew word יֶ֫תֶר (*yether*) encompasses meanings related to remainder, excess, and excellence, as well as a small cord. It is derived from a root meaning 'to remain' and can refer to both a surplus or remnant and a physical string. The entries consistently highlight its dual meanings without significant disagreement.
יֶ֫תֶר 94 n.m. remainder, excellence, excess
base
יֶ֫תֶר n.m. cord (prop. as hanging over or down)
base
H3499a יֶ֫תֶר remainder, excellence, excess H3499b יֶ֫תֶר cord
3499 yether yeh'-ther
from 3498; properly, an overhanging, i.e. (by implication) an
excess, superiority, remainder; also a small rope (as hanging
free):--+ abundant, cord, exceeding, excellancy(-ent), what
they leave, that hath left, plentifully, remnant, residue,
rest, string, with.
see HEBREW for 03498
יֶ֫תֶר (ye.ter) — remainder.
1) remainder, excess, rest, remnant, excellence
1a) remainder, remnant
1b) remainder, rest, other part
1c) excess
1d) abundantly (adv)
1e) abundance, affluence
1f) superiority, excellency
יֶ֫תֶר (ye.ter) — cord.
cord
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp3mp
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
אֵשׁ (esh) means 'fire' and encompasses various types, including natural fire, supernatural fire associated with divine appearances, and fire used for cooking or on altars. It can also figuratively represent God's anger. The entries consistently highlight its literal and metaphorical uses, with no significant disagreement among lexicons.
אֵשׁ 377 n.f. fire
fire, of conflagration
of supernatural fire
fire for cooking, roasting, parching
esp. of altar fire
fig. of Yahweh's anger
in various combinations
base
H784 אֵשׁ fire . fire, of conflagration
. of supernatural fire
. fire for cooking, roasting, parching
. esp. of altar fire
. fig. of Yahweh's anger
. in various combinations
784 'esh aysh
a primitive word; fire (literally or figuratively):--
burning, fiery, fire, flaming, hot.
אֵשׁ (esh) — fire.
1) fire
1a) fire, flames
1b) supernatural fire (accompanying theophany)
1c) fire (for cooking, roasting, parching)
1d) altar-fire
1e) God's anger (fig.)
Aramaic equivalent: esh (אֶשָּׁא "fire" H0785)
N-cs — Noun common · both singular absoluteHNcbsa
fir ('esh; pur):
These are the common words for fire, occurring very frequently. 'Ur, "light" (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Da 3:22 ff) are found a few times, also 'eshshah (Jer 6:29), and be`erah (Ex 22:6), once each. Ac 28:2,3 has pura, "pyre," and Mr 14:54; Lu 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set…
Fire
(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2;
is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished…
In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge…
