Proverbs 11:31

11:31 If the righteous are recompensed on earth, ¹ 

how much more ²  the wicked sinner! ³ 

Jeremiah 25:29

25:29 For take note, I am already beginning to bring disaster on the city that I call my own. ⁴  So how can you possibly avoid being punished? ⁵  You will not go unpunished! For I am proclaiming war against all who live on the earth. I, the Lord who rules over all, ⁶  affirm it!’ ⁷ 

Ezekiel 15:2-7

15:2 “Son of man, of all the woody branches among the trees of the forest, what happens to the wood of the vine? ⁸  15:3 Can wood be taken from it to make anything useful? Or can anyone make a peg from it to hang things on? 15:4 No! ⁹  It is thrown in the fire for fuel; when the fire has burned up both ends of it and it is charred in the middle, will it be useful for anything? 15:5 Indeed! If it was not made into anything useful when it was whole, how much less can it be made into anything when the fire has burned it up and it is charred?

15:6 “Therefore, this is what the sovereign Lord says: Like the wood of the vine is among the trees of the forest which I have provided as fuel for the fire – so I will provide the residents of Jerusalem ¹⁰  as fuel. ¹¹  15:7 I will set ¹²  my face against them – although they have escaped from the fire, ¹³  the fire will still consume them! Then you will know that I am the Lord, when I set my face against them.

Ezekiel 20:47-48

20:47 and say to the scrub land of the Negev, ‘Hear the word of the Lord: This is what the sovereign Lord says: Look here, ¹⁴  I am about to start a fire in you, ¹⁵  and it will devour every green tree and every dry tree in you. The flaming fire will not be extinguished, and the whole surface of the ground from the Negev to the north will be scorched by it. 20:48 And everyone ¹⁶  will see that I, the Lord, have burned it; it will not be extinguished.’”

Ezekiel 21:3-4

21:3 and say to them, ¹⁷  ‘This is what the Lord says: Look, ¹⁸  I am against you. ¹⁹  I will draw my sword ²⁰  from its sheath and cut off from you both the righteous and the wicked. ²¹  21:4 Because I will cut off from you both the righteous and the wicked, my sword will go out from its sheath against everyone ²²  from the south ²³  to the north.

Daniel 9:26

9:26 Now after the sixty-two weeks,

an anointed one will be cut off and have nothing. ²⁴ 

As for the city and the sanctuary,

the people of the coming prince will destroy ²⁵  them.

But his end will come speedily ²⁶  like a flood. ²⁷ 

Until the end of the war that has been decreed

there will be destruction.

Matthew 3:12

3:12 His winnowing fork ²⁸  is in his hand, and he will clean out his threshing floor and will gather his wheat into the storehouse, ²⁹  but the chaff he will burn up with inextinguishable fire.” ³⁰ 

John 15:6

15:6 If anyone does not remain ³¹  in me, he is thrown out like a branch, and dries up; and such branches are gathered up and thrown into the fire, ³²  and are burned up. ³³ 

Hebrews 6:8

6:8 But if it produces thorns and thistles, it is useless and about to be cursed; ³⁴  its fate is to be burned.

Hebrews 6:1

6:1 Therefore we must progress beyond ³⁵  the elementary ³⁶  instructions about Christ ³⁷  and move on ³⁸  to maturity, not laying this foundation again: repentance from dead works and faith in God,

Hebrews 4:1

God’s Promised Rest

4:1 Therefore we must be wary ³⁹  that, while the promise of entering his rest remains open, none of you may seem to have come short of it.

Hebrews 4:1

God’s Promised Rest

4:1 Therefore we must be wary ⁴⁰  that, while the promise of entering his rest remains open, none of you may seem to have come short of it.

Jude 1:12

1:12 These men are ⁴¹  dangerous reefs ⁴²  at your love feasts, ⁴³  feasting without reverence, ⁴⁴  feeding only themselves. ⁴⁵  They are ⁴⁶  waterless ⁴⁷  clouds, carried along by the winds; autumn trees without fruit ⁴⁸  – twice dead, ⁴⁹  uprooted;

[11:31]  ¹ tc The LXX introduces a new idea: “If the righteous be scarcely saved” (reflected in 1 Pet 4:18). The Greek translation “scarcely” could have come from a Vorlage of בַּצָּרָה (batsarah, “deficiency” or “want”) or בָּצַּר (batsar, “to cut off; to shorten”) perhaps arising from confusion over the letters. The verb “receive due” could only be translated “saved” by an indirect interpretation. See J. Barr, “בארץ ~ ΜΟΛΙΣ: Prov. XI.31, I Pet. IV.18,” JSS 20 (1975): 149-64.

[11:31]  ² tn This construction is one of the “how much more” arguments – if this be true, how much more this (arguing from the lesser to the greater). The point is that if the righteous suffer for their sins, certainly the wicked will as well.

[11:31]  ³ tn Heb “the wicked and the sinner.” The two terms may form a hendiadys with the first functioning adjectivally: “the wicked sinner.”

[25:29]  ⁴ tn Heb “which is called by my name.” See translator’s note on 7:10 for support.

[25:29]  ⁵ tn This is an example of a question without the formal introductory particle following a conjunctive vav introducing an opposition. (See Joüon 2:609 §161.a.) It is also an example of the use of the infinitive before the finite verb in a rhetorical question involving doubt or denial. (See Joüon 2:422-23 §123.f, and compare usage in Gen 37:8.)

[25:29]  ⁶ tn Heb “Yahweh of armies.”

[25:29]  ⁷ tn Heb “Oracle of Yahweh of armies.”

[15:2]  ⁸ tn Most modern translations take the statement as a comparison (“how is vine wood better than any forest wood?”) based on the preposition מִן (min). But a comparison should have a word as an adjective or stative verb designating a quality, i.e., a word for “good/better” is lacking. The preposition is translated above in its partitive sense.

[15:4]  ⁹ tn The word הִנֵּה (hinneh, traditionally “behold”) draws one’s attention to something. Sometimes it may be translated as a verb of perception; here it is treated as a particle that fits the context (so also in v. 5, but with a different English word).

[15:6]  ¹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:6]  ¹¹ tn The words “as fuel” are not in the Hebrew text, but are implied.

[15:7]  ¹² tn The word translated “set” is the same Hebrew word translated as “provide” in the previous verse.

[15:7]  ¹³ sn This escape refers to the exile of Ezekiel and others in 597 b.c. (Ezek 1:2; 2 Kgs 24:10-16).

[20:47]  ¹⁴ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.

[20:47]  ¹⁵ tn Fire also appears as a form of judgment in Ezek 15:4-7; 19:12, 14.

[20:48]  ¹⁶ tn Heb “all flesh.”

[21:3]  ¹⁷ tn Heb “the land of Israel.”

[21:3]  ¹⁸ tn The word הִנֵּה (hinneh, traditionally “behold”) draws attention to something and has been translated here as a verb.

[21:3]  ¹⁹ tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘h!nn#n' ?l?K>,’” ZAW 45 (1933): 101-8.

[21:3]  ²⁰ sn This is the sword of judgment, see Isa 31:8; 34:6; 66:16.

[21:3]  ²¹ sn Ezekiel elsewhere pictures the Lord’s judgment as discriminating between the righteous and the wicked (9:4-6; 18:1-20; see as well Pss 1 and 11) and speaks of the preservation of a remnant (3:21; 6:8; 12:16). Perhaps here he exaggerates for rhetorical effect in an effort to subdue any false optimism. See L. C. Allen, Ezekiel (WBC), 2:25-26; D. I. Block, Ezekiel (NICOT), 1:669-70; and W. Zimmerli, Ezekiel (Hermeneia), 1:424-25.

[21:4]  ²² tn Heb “all flesh” (also in the following verse).

[21:4]  ²³ tn Heb “Negev.” The Negev is the south country.

[9:26]  ²⁴ sn The expression have nothing is difficult. Presumably it refers to an absence of support or assistance for the anointed one at the time of his “cutting off.” The KJV rendering “but not for himself,” apparently suggesting a vicarious death, cannot be defended.

[9:26]  ²⁵ tc Some witnesses (e.g., the Syriac) understand a passive verb and the preposition עִם (’im, “with) rather than the noun עַם (’am, “people”), thus reading “the city and the sanctuary will be destroyed with the coming prince.”

[9:26]  ²⁶ tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.

[9:26]  ²⁷ sn Flood here is a metaphor for sudden destruction.

[3:12]  ²⁸ 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]  ²⁹ tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building to house livestock).

[3:12]  ³⁰ sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.

[15:6]  ³¹ tn Or “reside.”

[15:6]  ³² sn Such branches are gathered up and thrown into the fire. The author does not tell who it is who does the gathering and throwing into the fire. Although some claim that realized eschatology is so prevalent in the Fourth Gospel that no references to final eschatology appear at all, the fate of these branches seems to point to the opposite. The imagery is almost certainly that of eschatological judgment, and recalls some of the OT vine imagery which involves divine rejection and judgment of disobedient Israel (Ezek 15:4-6, 19:12).

[15:6]  ³³ tn Grk “they gather them up and throw them into the fire, and they are burned.”

[6:8]  ³⁴ tn Grk “near to a curse.”

[6:1]  ³⁵ tn Grk “Therefore leaving behind.” The implication is not of abandoning this elementary information, but of building on it.

[6:1]  ³⁶ tn Or “basic.”

[6:1]  ³⁷ tn Grk “the message of the beginning of Christ.”

[6:1]  ³⁸ tn Grk “leaving behind…let us move on.”

[4:1]  ³⁹ tn Grk “let us fear.”

[4:1]  ⁴⁰ tn Grk “let us fear.”

[1:12]  ⁴¹ tn Grk “these are the men who are.”

[1:12]  ⁴² tn Though σπιλάδες (spilades) is frequently translated “blemishes” or “stains,” such is actually a translation of the Greek word σπίλοι (spiloi). The two words are quite similar, especially in their root or lexical forms (σπιλάς [spila"] and σπίλος [spilos] respectively). Some scholars have suggested that σπιλάδες in this context means the same thing as σπίλοι. But such could be the case only by a stretch of the imagination (see BDAG 938 s.v. σπιλάς for discussion). Others suggest that Jude’s spelling was in error (which also is doubtful). One reason for the tension is that in the parallel passage, 2 Pet 2:13, the term used is indeed σπίλος. And if either Jude used 2 Peter or 2 Peter used Jude, one would expect to see the same word. Jude, however, may have changed the wording for the sake of a subtle wordplay. The word σπιλάς was often used of a mere rock, though it normally was associated with a rock along the shore or one jutting out in the water. Thus, the false teachers would appear as “rocks” – as pillars in the community (cf. Matt 16:18; Gal 2:9), when in reality if a believer got too close to them his faith would get shipwrecked. Some suggest that σπιλάδες here means “hidden rocks.” Though this meaning is attested for the word, it is inappropriate in this context, since these false teachers are anything but hidden. They are dangerous because undiscerning folks get close to them, thinking they are rocks and pillars, when they are really dangerous reefs.

[1:12]  ⁴³ tc Several witnesses (A C^vid 1243 1846 al), influenced by the parallel in 2 Pet 2:13, read ἀπάταις (apatai", “deceptions”) for ἀγάπαις (agapai", “love-feasts”) in v. 12. However, ἀγάπαις has much stronger and earlier support and should therefore be considered original.

[1:12]  ⁴⁴ tn Or “fearlessly.” The term in this context, however, is decidedly negative. The implication is that these false teachers ate the Lord’s Supper without regarding the sanctity of the meal. Cf. 1 Cor 11:17-22.

[1:12]  ⁴⁵ tn Grk “shepherding themselves.” The verb ποιμαίνω (poimainw) means “shepherd, nurture [the flock].” But these men, rather than tending to the flock of God, nurture only themselves. They thus fall under the condemnation Paul uttered when writing to the Corinthians: “For when it comes time to eat [the Lord’s Supper,] each one goes ahead with his own meal” (1 Cor 11:21). Above all, the love-feast was intended to be a shared meal in which all ate and all felt welcome.

[1:12]  ⁴⁶ tn “They are” is not in Greek, but resumes the thought begun at the front of v. 12. There is no period before “They are.” English usage requires breaking this into more than one sentence.

[1:12]  ⁴⁷ tn Cf. 2 Pet 2:17. Jude’s emphasis is slightly different (instead of waterless springs, they are waterless clouds).

[1:12]  ⁴⁸ sn The imagery portraying the false teachers as autumn trees without fruit has to do with their lack of productivity. Recall the statement to the same effect by Jesus in Matt 7:16-20, in which false prophets will be known by their fruits. Like waterless clouds full of false hope, these trees do not yield any harvest even though it is expected.

[1:12]  ⁴⁹ tn Grk “having died twice.”