2 Raja-raja 25:9-10

25:9 He burned down the Lord’s temple, the royal palace, and all the houses in Jerusalem, including every large house. ¹  25:10 The whole Babylonian army that came with the captain of the royal guard tore down the walls that surrounded Jerusalem.

Yesaya 1:21

Purifying Judgment

1:21 How tragic that the once-faithful city

has become a prostitute! ² 

She was once a center of ³  justice,

fairness resided in her,

but now only murderers. ⁴ 

Yesaya 14:12

14:12 Look how you have fallen from the sky,

O shining one, son of the dawn! ⁵ 

You have been cut down to the ground,

O conqueror ⁶  of the nations! ⁷ 

Yehezkiel 7:19-22

7:19 They will discard their silver in the streets, and their gold will be treated like filth. ⁸  Their silver and gold will not be able to deliver them on the day of the Lord’s fury. ⁹  They will not satisfy their hunger or fill their stomachs because their wealth ¹⁰  was the obstacle leading to their iniquity. ¹¹  7:20 They rendered the beauty of his ornaments into pride, ¹²  and with it they made their abominable images – their detestable idols. Therefore I will render it filthy to them. 7:21 I will give it to foreigners as loot, to the world’s wicked ones as plunder, and they will desecrate it. 7:22 I will turn my face away from them and they will desecrate my treasured place. ¹³  Vandals will enter it and desecrate it. ¹⁴ 

[25:9]  ¹ tn Heb “and every large house he burned down with fire.”

[1:21]  ² tn Heb “How she has become a prostitute, the faithful city!” The exclamatory אֵיכָה (’ekhah, “how!”) is used several times as the beginning of a lament (see Lam 1:1; 2;1; 4:1-2). Unlike a number of other OT passages that link references to Israel’s harlotry to idolatry, Isaiah here makes the connection with social and moral violations.

[1:21]  ³ tn Heb “filled with.”

[1:21]  ⁴ tn Or “assassins.” This refers to the oppressive rich and/or their henchmen. R. Ortlund (Whoredom, 78) posits that it serves as a synecdoche for all varieties of criminals, the worst being mentioned to imply all lesser ones. Since Isaiah often addressed his strongest rebuke to the rulers and leaders of Israel, he may have in mind the officials who bore the responsibility to uphold justice and righteousness.

[14:12]  ⁵ tn The Hebrew text has הֵילֵל בֶּן־שָׁחַר (helel ben-shakhar, “Helel son of Shachar”), which is probably a name for the morning star (Venus) or the crescent moon. See HALOT 245 s.v. הֵילֵל.

[14:12]  sn What is the background for the imagery in vv. 12-15? This whole section (vv. 4b-21) is directed to the king of Babylon, who is clearly depicted as a human ruler. Other kings of the earth address him in vv. 9ff., he is called “the man” in v. 16, and, according to vv. 19-20, he possesses a physical body. Nevertheless the language of vv. 12-15 has led some to see a dual referent in the taunt song. These verses, which appear to be spoken by other pagan kings to a pagan king (cf. vv. 9-11), contain several titles and motifs that resemble those of Canaanite mythology, including references to Helel son of Shachar, the stars of El, the mountain of assembly, the recesses of Zaphon, and the divine title Most High. Apparently these verses allude to a mythological story about a minor god (Helel son of Shachar) who tried to take over Zaphon, the mountain of the gods. His attempted coup failed and he was hurled down to the underworld. The king of Babylon is taunted for having similar unrealized delusions of grandeur. Some Christians have seen an allusion to the fall of Satan here, but this seems contextually unwarranted (see J. Martin, “Isaiah,” BKCOT, 1061).

[14:12]  ⁶ tn Some understand the verb to from חָלַשׁ (khalash, “to weaken”), but HALOT 324 s.v. II חלשׁ proposes a homonym here, meaning “to defeat.”

[14:12]  ⁷ sn In this line the taunting kings hint at the literal identity of the king, after likening him to the god Helel and a tree. The verb גָדַע (gada’, “cut down”) is used of chopping down trees in 9:10 and 10:33.

[7:19]  ⁸ tn The Hebrew term can refer to menstrual impurity. The term also occurs at the end of v. 20.

[7:19]  ⁹ sn Compare Zeph 1:18.

[7:19]  ¹⁰ tn Heb “it.” Apparently the subject is the silver and gold mentioned earlier (see L. C. Allen, Ezekiel [WBC], 1:102).

[7:19]  ¹¹ tn The “stumbling block of their iniquity” is a unique phrase of the prophet Ezekiel (Ezek 14:3, 4, 7; 18:30; 44:12).

[7:20]  ¹² tc The MT reads “he set up the beauty of his ornament as pride.” The verb may be repointed as plural without changing the consonantal text. The Syriac reads “their ornaments” (plural), implying עֶדְיָם (’edyam) rather than עֶדְיוֹ (’edyo) and meaning “they were proud of their beautiful ornaments.” This understands “ornaments” in the common sense of women’s jewelry, which then were used to make idols. The singular suffix “his ornaments” would refer to using items from the temple treasury to make idols. D. I. Block points out the foreshadowing of Ezek 16:17 which, with Rashi and the Targum, supports the understanding that this is a reference to temple items. See D. I. Block, Ezekiel (NICOT), 1:265.

[7:22]  ¹³ sn My treasured place probably refers to the temple (however, cf. NLT “my treasured land”).

[7:22]  ¹⁴ sn Since the pronouns “it” are both feminine, they do not refer to the masculine “my treasured place”; instead they probably refer to Jerusalem or the land, both of which are feminine in Hebrew.