Yesaya 4:4

4:4 At that time ¹  the sovereign master ²  will wash the excrement ³  from Zion’s women,

he will rinse the bloodstains from Jerusalem’s midst, ⁴ 

as he comes to judge

and to bring devastation. ⁵ 

Zakharia 13:9

13:9 Then I will bring the remaining third into the fire;

I will refine them like silver is refined

and will test them like gold is tested.

They will call on my name and I will answer;

I will say, ‘These are my people,’

and they will say, ‘The Lord is my God.’” ⁶ 

Matius 3:10-12

3:10 Even now the ax is laid at ⁷  the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.

3:11 “I baptize you with water, for repentance, but the one coming after me is more powerful than I am – I am not worthy ⁸  to carry his sandals. He will baptize you with the Holy Spirit and fire. ⁹  3:12 His winnowing fork ¹⁰  is in his hand, and he will clean out his threshing floor and will gather his wheat into the storehouse, ¹¹  but the chaff he will burn up with inextinguishable fire.” ¹² 

Matius 3:1

The Ministry of John the Baptist

3:1 In those days John the Baptist came into the wilderness ¹³  of Judea proclaiming,

Kolose 3:13-15

3:13 bearing with one another and forgiving ¹⁴  one another, if someone happens to have ¹⁵  a complaint against anyone else. Just as the Lord has forgiven you, so you also forgive others. ¹⁶  3:14 And to all these ¹⁷  virtues ¹⁸  add ¹⁹  love, which is the perfect bond. ²⁰  3:15 Let the peace of Christ be in control in your heart (for you were in fact called as one body ²¹  to this peace), and be thankful.

Wahyu 2:23

2:23 Furthermore, I will strike her followers ²²  with a deadly disease, ²³  and then all the churches will know that I am the one who searches minds and hearts. I will repay ²⁴  each one of you ²⁵  what your deeds deserve. ²⁶ 

[4:4]  ¹ tn Heb “when” (so KJV, NAB, NASB); CEV “after”; NRSV “once.”

[4:4]  ² tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).

[4:4]  ³ tn The word refers elsewhere to vomit (Isa 28:8) and fecal material (Isa 36:12). Many English versions render this somewhat euphemistically as “filth” (e.g., NAB, NIV, NRSV). Ironically in God’s sight the beautiful jewelry described earlier is nothing but vomit and feces, for it symbolizes the moral decay of the city’s residents (cf. NLT “moral filth”).

[4:4]  ⁴ sn See 1:21 for a related concept.

[4:4]  ⁵ tn Heb “by a spirit of judgment and by a spirit of burning.” The precise meaning of the second half of the verse is uncertain. רוּחַ (ruakh) can be understood as “wind” in which case the passage pictures the Lord using a destructive wind as an instrument of judgment. However, this would create a mixed metaphor, for the first half of the verse uses the imagery of washing and rinsing to depict judgment. Perhaps the image would be that of a windstorm accompanied by heavy rain. רוּחַ can also mean “spirit,” in which case the verse may be referring to the Lord’s Spirit or, more likely, to a disposition that the Lord brings to the task of judgment. It is also uncertain if בָּעַר (ba’ar) here means “burning” or “sweeping away, devastating.”

[13:9]  ⁶ sn The expression I will say ‘It is my people,’ and they will say ‘the Lord is my God’ is reminiscent of the restoration of Israel predicted by Hosea, who said that those who had been rejected as God’s people would be reclaimed and once more become his sons and daughters (Hos 2:23).

[3:10]  ⁷ sn Laid at the root. That is, placed and aimed, ready to begin cutting.

[3:11]  ⁸ tn Grk “of whom I am not worthy.”

[3:11]  sn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet.

[3:11]  ⁹ sn With the Holy Spirit and fire. There are differing interpretations for this phrase regarding the number of baptisms and their nature. (1) Some see one baptism here, and this can be divided further into two options. (a) The baptism of the Holy Spirit and fire could refer to the cleansing, purifying work of the Spirit in the individual believer through salvation and sanctification, or (b) it could refer to two different results of Christ’s ministry: Some accept Christ and are baptized with the Holy Spirit, but some reject him and receive judgment. (2) Other interpreters see two baptisms here: The baptism of the Holy Spirit refers to the salvation Jesus brings at his first advent, in which believers receive the Holy Spirit, and the baptism of fire refers to the judgment Jesus will bring upon the world at his second coming. One must take into account both the image of fire and whether individual or corporate baptism is in view. A decision is not easy on either issue. The image of fire is used to refer to both eternal judgment (e.g., Matt 25:41) and the power of the Lord’s presence to purge and cleanse his people (e.g., Isa 4:4-5). The pouring out of the Spirit at Pentecost, a fulfillment of this prophecy no matter which interpretation is taken, had both individual and corporate dimensions. It is possible that since Holy Spirit and fire are governed by a single preposition in Greek, the one-baptism view may be more likely, but this is not certain. Simply put, there is no consensus view in scholarship at this time on the best interpretation of this passage.

[3:12]  ¹⁰ 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]  ¹¹ tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building to house livestock).

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

[3:1]  ¹³ tn Or “desert.”

[3:13]  ¹⁴ tn For the translation of χαριζόμενοι (carizomenoi) as “forgiving,” see BDAG 1078 s.v. χαρίζομαι 3. The two participles “bearing” (ἀνεχόμενοι, anecomenoi) and “forgiving” (χαριζόμενοι) express the means by which the action of the finite verb “clothe yourselves” is to be carried out.

[3:13]  ¹⁵ tn Grk “if someone has”; the term “happens,” though not in the Greek text, is inserted to bring out the force of the third class condition.

[3:13]  ¹⁶ tn The expression “forgive others” is not in the Greek text, but is implied. It is included in the translation to make the sentence complete and more comprehensible to the English reader.

[3:14]  ¹⁷ tn BDAG 365 s.v. ἐπί 7 suggests “to all these” as a translation for ἐπὶ πᾶσιν δὲ τούτοις (epi pasin de toutoi").

[3:14]  ¹⁸ tn The term “virtues” is not in the Greek text, but is included in the translation to specify the antecedent and to make clear the sense of the pronoun “these.”

[3:14]  ¹⁹ tn The verb “add,” though not in the Greek text, is implied, picking up the initial imperative “clothe yourselves.”

[3:14]  ²⁰ tn The genitive τῆς τελειότητος (th" teleiothto") has been translated as an attributive genitive, “the perfect bond.”

[3:15]  ²¹ tn Grk “in one body.” This phrase emphasizes the manner in which the believers were called, not the goal of their calling, and focuses upon their unity.

[2:23]  ²² tn Grk “her children,” but in this context a reference to this woman’s followers or disciples is more likely meant.

[2:23]  ²³ tn Grk “I will kill with death.” θάνατος (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).

[2:23]  ²⁴ tn Grk “I will give.” The sense of δίδωμι (didwmi) in this context is more “repay” than “give.”

[2:23]  ²⁵ sn This pronoun and the following one are plural in the Greek text.

[2:23]  ²⁶ tn Grk “each one of you according to your works.”