Ezekiel 22:19-22

22:19 Therefore this is what the sovereign Lord says: ‘Because all of you ¹  have become slag, look out! – I am about to gather you in the middle of Jerusalem. ²  22:20 As silver, bronze, iron, lead, and tin are gathered in a furnace so that the fire can melt them, so I will gather you in my anger and in my rage. I will deposit you there ³  and melt you. 22:21 I will gather you and blow on you with the fire of my fury, and you will be melted in it. 22:22 As silver is melted in a furnace, so you will be melted in it, and you will know that I, the Lord, have poured out my anger on you.’”

Ezekiel 22:31

22:31 So I have poured my anger on them, and destroyed them with the fire of my fury. I hereby repay them for what they have done, ⁴  declares the sovereign Lord.”

Isaiah 30:33

30:33 For ⁵  the burial place is already prepared; ⁶ 

it has been made deep and wide for the king. ⁷ 

The firewood is piled high on it. ⁸ 

The Lord’s breath, like a stream flowing with brimstone,

will ignite it.

Isaiah 31:9

31:9 They will surrender their stronghold ⁹  because of fear; ¹⁰ 

their officers will be afraid of the Lord’s battle flag.” ¹¹ 

This is what the Lord says –

the one whose fire is in Zion,

whose firepot is in Jerusalem. ¹² 

Isaiah 31:2

31:2 Yet he too is wise ¹³  and he will bring disaster;

he does not retract his decree. ¹⁴ 

He will attack the wicked nation, ¹⁵ 

and the nation that helps ¹⁶  those who commit sin. ¹⁷ 

Isaiah 1:8

1:8 Daughter Zion ¹⁸  is left isolated,

like a hut in a vineyard,

or a shelter in a cucumber field;

she is a besieged city. ¹⁹ 

Isaiah 1:2

Obedience, not Sacrifice

1:2 Listen, O heavens,

pay attention, O earth! ²⁰ 

For the Lord speaks:

“I raised children, ²¹  I brought them up, ²² 

but ²³  they have rebelled ²⁴  against me!

Isaiah 3:7-12

3:7 At that time ²⁵  the brother will shout, ²⁶ 

‘I am no doctor, ²⁷ 

I have no food or coat in my house;

don’t make me a leader of the people!’”

3:8 Jerusalem certainly stumbles,

Judah falls,

for their words and their actions offend the Lord; ²⁸ 

they rebel against his royal authority. ²⁹ 

3:9 The look on their faces ³⁰  testifies to their guilt; ³¹ 

like the people of Sodom they openly boast of their sin. ³² 

Too bad for them! ³³ 

For they bring disaster on themselves.

3:10 Tell the innocent ³⁴  it will go well with them, ³⁵ 

for they will be rewarded for what they have done. ³⁶ 

3:11 Too bad for the wicked sinners!

For they will get exactly what they deserve. ³⁷ 

3:12 Oppressors treat my ³⁸  people cruelly;

creditors rule over them. ³⁹ 

My people’s leaders mislead them;

they give you confusing directions. ⁴⁰ 

Jude 1:7

1:7 So also ⁴¹  Sodom and Gomorrah and the neighboring towns, ⁴²  since they indulged in sexual immorality and pursued unnatural desire ⁴³  in a way similar to ⁴⁴  these angels, ⁴⁵  are now displayed as an example by suffering the punishment of eternal fire.

Revelation 21:8

21:8 But to the cowards, unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, ⁴⁶  idol worshipers, ⁴⁷  and all those who lie, their place ⁴⁸  will be in the lake that burns with fire and sulfur. ⁴⁹  That ⁵⁰  is the second death.”

[22:19]  ¹ tn The Hebrew second person pronoun is masculine plural here and in vv. 19b-21, indicating that the people are being addressed.

[22:19]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[22:20]  ³ tn Heb “I will put.” No object is supplied in the Hebrew, prompting many to emend the text to “I will blow.” See BHS and verse 21.

[22:31]  ⁴ tn Heb “their way on their head I have placed.”

[30:33]  ⁵ tn Or “indeed.”

[30:33]  ⁶ 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]  ⁷ 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]  ⁸ tn Heb “its pile of wood, fire and wood one makes abundant.”

[31:9]  ⁹ tn Heb “rocky cliff” (cf. ASV, NASB “rock”), viewed metaphorically as a place of defense and security.

[31:9]  ¹⁰ tn Heb “His rocky cliff, because of fear, will pass away [i.e., “perish”].”

[31:9]  ¹¹ tn Heb “and they will be afraid of the flag, his officers.”

[31:9]  ¹² sn The “fire” and “firepot” here symbolize divine judgment, which is heating up like a fire in Jerusalem, waiting to be used against the Assyrians when they attack the city.

[31:2]  ¹³ sn This statement appears to have a sarcastic tone. The royal advisers who are advocating an alliance with Egypt think they are wise, but the Lord possesses wisdom as well and will thwart their efforts.

[31:2]  ¹⁴ tn Heb “and he does not turn aside [i.e., “retract”] his words”; NIV “does not take back his words.”

[31:2]  ¹⁵ tn Heb “and he will arise against the house of the wicked.”

[31:2]  ¹⁶ sn That is, Egypt.

[31:2]  ¹⁷ tn Heb “and against the help of the doers of sin.”

[1:8]  ¹⁸ tn Heb “daughter of Zion” (so KJV, NASB, NIV). The genitive is appositional, identifying precisely which daughter is in view. By picturing Zion as a daughter, the prophet emphasizes her helplessness and vulnerability before the enemy.

[1:8]  ¹⁹ tn Heb “like a city besieged.” Unlike the preceding two comparisons, which are purely metaphorical, this third one identifies the reality of Israel’s condition. In this case the comparative preposition, as in v. 7b, has the force, “in every way like,” indicating that all the earmarks of a siege are visible because that is indeed what is taking place. The verb form in MT is Qal passive participle of נָצַר (natsar, “guard”), but since this verb is not often used of a siege (see BDB 666 s.v. I נָצַר), some prefer to repoint the form as a Niphal participle from II צוּר (tsur, “besiege”). However, the latter is not attested elsewhere in the Niphal (see BDB 848 s.v. II צוּר).

[1:2]  ²⁰ sn The personified heavens and earth are summoned to God’s courtroom as witnesses against God’s covenant people. Long before this Moses warned the people that the heavens and earth would be watching their actions (see Deut 4:26; 30:19; 31:28; 32:1).

[1:2]  ²¹ tn Or “sons” (NAB, NASB).

[1:2]  ²² sn The normal word pair for giving birth to and raising children is יָלַד (yalad, “to give birth to”) and גָּדַל (gadal, “to grow, raise”). The pair גָּדַל and רוּם (rum, “to raise up”) probably occur here to highlight the fact that Yahweh made something important of Israel (cf. R. Mosis, TDOT 2:403).

[1:2]  ²³ sn Against the backdrop of Yahweh’s care for his chosen people, Israel’s rebellion represents abhorrent treachery. The conjunction prefixed to a nonverbal element highlights the sad contrast between Yahweh’s compassionate care for His people and Israel’s thankless rebellion.

[1:2]  ²⁴ sn To rebel carries the idea of “covenant treachery.” Although an act of פֶּשַׁע (pesha’, “rebellion”) often signifies a breach of the law, the legal offense also represents a violation of an existing covenantal relationship (E. Carpenter and M. Grisanti, NIDOTTE 3:707).

[3:7]  ²⁵ tn Or “in that day” (KJV).

[3:7]  ²⁶ tn Heb “he will lift up [his voice].”

[3:7]  ²⁷ tn Heb “wrapper [of wounds]”; KJV, ASV, NRSV “healer.”

[3:8]  ²⁸ tn Heb “for their tongue and their deeds [are] to the Lord.”

[3:8]  ²⁹ tn Heb “to rebel [against] the eyes of his majesty.” The word כָּבוֹד (kavod) frequently refers to the Lord’s royal splendor that is an outward manifestation of his authority as king.

[3:9]  ³⁰ sn This refers to their proud, arrogant demeanor.

[3:9]  ³¹ tn Heb “answers against them”; NRSV “bears witness against them.”

[3:9]  ³² tn Heb “their sin, like Sodom, they declare, they do not conceal [it].”

[3:9]  ³³ tn Heb “woe to their soul.”

[3:10]  ³⁴ tn Or “the righteous” (KJV, NASB, NIV, TEV); NLT “those who are godly.”

[3:10]  ³⁵ tn Heb “that it is good.”

[3:10]  ³⁶ tn Heb “for the fruit of their deeds they will eat.”

[3:11]  ³⁷ tn Heb “for the work of his hands will be done to him.”

[3:12]  ³⁸ sn This may refer to the prophet or to the Lord.

[3:12]  ³⁹ tc The Hebrew text appears to read literally, “My people, his oppressors, he deals severely, and women rule over them.” The correct text and precise meaning of the verse are debated. The translation above assumes (1) an emendation of נֹגְשָׂיו (nogÿsayv, “his oppressors”) to נֹגְשִׂים (nogÿshim, “oppressors”) by moving the mem (ם) on the following form to the end of the word and dropping the vav (ו) as virtually dittographic; (2) an emendation of מְעוֹלֵל (mÿ’olel, a singular participle that does not agree with the preceding plural subject) to עֹלְלוּ (’olÿlu), a third plural Poel perfect from עָלַל (’alal, “deal severely”; note that the following form begins with a vav [ו]; the text may be haplographic or misdivided); and (3) an emendation (with support from the LXX) of נָשִׁים (nashim, “women”) to נֹשִׁים (noshim, “creditors”; a participle from נָשַׁא, nasa’). Another option is to emend מְעוֹלֵל to עוֹלְלִים (’olÿlim, “children”) and read, “My people’s oppressors are children; women rule over them.” In this case the point is the same as in v. 4; the leadership void left by the judgment will be filled by those incompetent to lead the community – children and women. (The text reflects the ancient Israelite patriarchal mindset.)

[3:12]  ⁴⁰ tn Heb “and the way of your paths they confuse.” The verb בָּלַע (bala’, “confuse”; HALOT 135 s.v. I בלע) is a homonym of the more common בָּלַע (“swallow”; see HALOT 134 s.v. בלע).

[1:7]  ⁴¹ tn Grk “as.”

[1:7]  ⁴² tn Grk “the towns [or cities] surrounding them.”

[1:7]  ⁴³ tn Grk “strange flesh.” This phrase has been variously interpreted. It could refer to flesh of another species (such as angels lusting after human flesh). This would aptly describe the sin of the angels, but not easily explain the sin of Sodom and Gomorrah. It could refer to the homosexual practices of the Sodomites, but a difficulty arises from the use of ἕτερος ({etero"; “strange,” “other”). When this is to be distinguished from ἄλλος (allos, “another”) it suggests “another of a different kind.” If so, would that properly describe homosexual behavior? In response, the language could easily be compact: “pursued flesh other than what was normally pursued.” However, would this find an analogy in the lust of angels (such would imply that angels normally had sexual relations of some sort, but cf. Matt 22:30)? Another alternative is that the focus of the parallel is on the activity of the surrounding cities and the activity of the angels. This is especially plausible since the participles ἐκπορνεύσασαι (ekporneusasai, “having indulged in sexual immorality”) and ἀπελθοῦσαι (apelqousai, “having pursued”) have concord with “cities” (πόλεις, poleis), a feminine plural noun, rather than with Sodom and Gomorrah (both masculine nouns). If so, then their sin would not necessarily have to be homosexuality. However, most likely the feminine participles are used because of constructio ad sensum (construction according to sense). That is, since both Sodom and Gomorrah are cities, the feminine is used to imply that all the cities are involved. The connection with angels thus seems to be somewhat loose: Both angels and Sodom and Gomorrah indulged in heinous sexual immorality. Thus, whether the false teachers indulge in homosexual activity is not the point; mere sexual immorality is enough to condemn them.

[1:7]  ⁴⁴ tn Or “in the same way as.”

[1:7]  ⁴⁵ tn “Angels” is not in the Greek text; but the masculine demonstrative pronoun most likely refers back to the angels of v. 6.

[21:8]  ⁴⁶ tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”

[21:8]  ⁴⁷ tn Grk “idolaters.”

[21:8]  ⁴⁸ tn Grk “their share.”

[21:8]  ⁴⁹ tn Traditionally, “brimstone.”

[21:8]  ⁵⁰ tn Grk “sulfur, which is.” The relative pronoun has been translated as “that” to indicate its connection to the previous clause. The nearest logical antecedent is “the lake [that burns with fire and sulfur],” although “lake” (λίμνη, limnh) is feminine gender, while the pronoun “which” (ὅ, Jo) is neuter gender. This means that (1) the proper antecedent could be “their place” (Grk “their share,”) agreeing with the relative pronoun in number and gender, or (2) the neuter pronoun still has as its antecedent the feminine noun “lake,” since agreement in gender between pronoun and antecedent was not always maintained, with an explanatory phrase occurring with a neuter pronoun regardless of the case of the antecedent. In favor of the latter explanation is Rev 20:14, where the phrase “the lake of fire” is in apposition to the phrase “the second death.”