25 Heb “stand before” (so , , , ). 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).
26 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 21:31; 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 ( ; 1:247).
27 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”).
28 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.
29 Or “burst into flames.” The Niphal perfect נִתְּצוּ (nittétsu) from נָתַץ (natats, “to break up, throw down”) may denote “are broken up” or “are thrown down.” The editors suggest emending the ’s נִתְּצוּ (nittétsu) to נִצְּתּוּ (nitsétu, 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 (cited in 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.
30 Heb “before him” (so , , ).