Yehezkiel 8:6-18

8:6 He said to me, “Son of man, do you see what they are doing – the great abominations that the people ¹  of Israel are practicing here, to drive me far from my sanctuary? But you will see greater abominations than these!”

8:7 He brought me to the entrance of the court, and as I watched, I noticed a hole in the wall. 8:8 He said to me, “Son of man, dig into the wall.” So I dug into the wall and discovered a doorway.

8:9 He said to me, “Go in and see the evil abominations they are practicing here.” 8:10 So I went in and looked. I noticed every figure ²  of creeping thing and beast – detestable images ³  – and every idol of the house of Israel, engraved on the wall all around. ⁴  8:11 Seventy men from the elders of the house of Israel ⁵  (with Jaazaniah son of Shaphan standing among them) were standing in front of them, each with a censer in his hand, and fragrant ⁶  vapors from a cloud of incense were swirling upward.

8:12 He said to me, “Do you see, son of man, what the elders of the house of Israel are doing in the dark, each in the chamber of his idolatrous images? ⁷  For they think, ‘The Lord does not see us! The Lord has abandoned the land!’” 8:13 He said to me, “You will see them practicing even greater abominations!”

8:14 Then he brought me to the entrance of the north gate of the Lord’s house. I noticed ⁸  women sitting there weeping for Tammuz. ⁹  8:15 He said to me, “Do you see this, son of man? You will see even greater abominations than these!”

8:16 Then he brought me to the inner court of the Lord’s house. Right there ¹⁰  at the entrance to the Lord’s temple, between the porch and the altar, ¹¹  were about twenty-five ¹²  men with their backs to the Lord’s temple, ¹³  facing east – they were worshiping the sun ¹⁴  toward the east!

8:17 He said to me, “Do you see, son of man? Is it a trivial thing that the house of Judah commits these abominations they are practicing here? For they have filled the land with violence and provoked me to anger still further. Look, they are putting the branch to their nose! ¹⁵  8:18 Therefore I will act with fury! My eye will not pity them nor will I spare ¹⁶  them. When they have shouted in my ears, I will not listen to them.”

Yehezkiel 9:8-9

9:8 While they were striking them down, I was left alone, and I threw myself face down and cried out, “Ah, sovereign Lord! Will you destroy the entire remnant of Israel when you pour out your fury on Jerusalem?”

9:9 He said to me, “The sin of the house of Israel and Judah is extremely great; the land is full of murder, and the city is full of corruption, ¹⁷  for they say, ‘The Lord has abandoned the land, and the Lord does not see!’ ¹⁸ 

Kejadian 18:22-33

18:22 The two men turned ¹⁹  and headed ²⁰  toward Sodom, but Abraham was still standing before the Lord. ²¹  18:23 Abraham approached and said, “Will you sweep away the godly along with the wicked? 18:24 What if there are fifty godly people in the city? Will you really wipe it out and not spare ²²  the place for the sake of the fifty godly people who are in it? 18:25 Far be it from you to do such a thing – to kill the godly with the wicked, treating the godly and the wicked alike! Far be it from you! Will not the judge ²³  of the whole earth do what is right?” ²⁴ 

18:26 So the Lord replied, “If I find in the city of Sodom fifty godly people, I will spare the whole place for their sake.”

18:27 Then Abraham asked, “Since I have undertaken to speak to the Lord ²⁵  (although I am but dust and ashes), ²⁶  18:28 what if there are five less than the fifty godly people? Will you destroy ²⁷  the whole city because five are lacking?” ²⁸  He replied, “I will not destroy it if I find forty-five there.”

18:29 Abraham ²⁹  spoke to him again, ³⁰  “What if forty are found there?” He replied, “I will not do it for the sake of the forty.”

18:30 Then Abraham ³¹  said, “May the Lord not be angry ³²  so that I may speak! ³³  What if thirty are found there?” He replied, “I will not do it if I find thirty there.”

18:31 Abraham ³⁴  said, “Since I have undertaken to speak to the Lord, what if only twenty are found there?” He replied, “I will not destroy it for the sake of the twenty.”

18:32 Finally Abraham ³⁵  said, “May the Lord not be angry so that I may speak just once more. What if ten are found there?” He replied, “I will not destroy it for the sake of the ten.”

18:33 The Lord went on his way ³⁶  when he had finished speaking ³⁷  to Abraham. Then Abraham returned home. ³⁸ 

Ulangan 8:2

8:2 Remember the whole way by which he ³⁹  has brought you these forty years through the desert ⁴⁰  so that he might, by humbling you, test you to see if you have it within you to keep his commandments or not.

Nehemia 9:33

9:33 You are righteous with regard to all that has happened to us, for you have acted faithfully. ⁴¹  It is we who have been in the wrong!

Amsal 26:2

26:2 Like a fluttering bird or like a flying swallow,

so a curse without cause ⁴²  does not come to rest. ⁴³ 

Yeremia 7:17-28

7:17 Do you see ⁴⁴  what they are doing in the towns of Judah and in the streets of Jerusalem? ⁴⁵  7:18 Children are gathering firewood, fathers are building fires with it, and women are mixing dough to bake cakes to offer to the goddess they call the Queen of Heaven. ⁴⁶  They are also pouring out drink offerings to other gods. They seem to do all this just ⁴⁷  to trouble me. 7:19 But I am not really the one being troubled!” ⁴⁸  says the Lord. “Rather they are bringing trouble on themselves to their own shame! ⁴⁹  7:20 So,” the Lord God ⁵⁰  says, “my raging fury will be poured out on this land. ⁵¹  It will be poured out on human beings and animals, on trees and crops. ⁵²  And it will burn like a fire which cannot be extinguished.”

7:21 The Lord said to the people of Judah, ⁵³  “The Lord God of Israel who rules over all ⁵⁴  says: ‘You might as well go ahead and add the meat of your burnt offerings to that of the other sacrifices and eat it, too! ⁵⁵  7:22 Consider this: ⁵⁶  When I spoke to your ancestors after I brought them out of Egypt, I did not merely give them commands about burnt offerings and sacrifices. 7:23 I also explicitly commanded them: ⁵⁷  “Obey me. If you do, I ⁵⁸  will be your God and you will be my people. Live exactly the way I tell you ⁵⁹  and things will go well with you.” 7:24 But they did not listen to me or pay any attention to me. They followed the stubborn inclinations of their own wicked hearts. They acted worse and worse instead of better. ⁶⁰  7:25 From the time your ancestors departed the land of Egypt until now, ⁶¹  I sent my servants the prophets to you again and again, ⁶²  day after day. ⁶³  7:26 But your ancestors ⁶⁴  did not listen to me nor pay attention to me. They became obstinate ⁶⁵  and were more wicked than even their own forefathers.’”

7:27 Then the Lord said to me, ⁶⁶  “When you tell them all this, they will not listen to you. When you call out to them, they will not respond to you. 7:28 So tell them: ‘This is a nation that has not obeyed the Lord their God and has not accepted correction. Faithfulness is nowhere to be found in it. These people do not even profess it anymore. ⁶⁷ 

Yeremia 22:8-9

22:8 “‘People from other nations will pass by this city. They will ask one another, “Why has the Lord done such a thing to this great city?” 22:9 The answer will come back, “It is because they broke their covenant with the Lord their God and worshiped and served other gods.”

Daniel 9:7

9:7 “You are righteous, ⁶⁸  O Lord, but we are humiliated this day ⁶⁹  – the people ⁷⁰  of Judah and the inhabitants of Jerusalem and all Israel, both near and far away in all the countries in which you have scattered them, because they have behaved unfaithfully toward you.

Daniel 9:14

9:14 The LORD was mindful of the calamity, and he brought it on us. For the LORD our God is just ⁷¹  in all he has done, ⁷²  and we have not obeyed him. ⁷³ 

Roma 2:5

2:5 But because of your stubbornness ⁷⁴  and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed! ⁷⁵ 

Wahyu 15:4

15:4 Who will not fear you, O Lord,

and glorify ⁷⁶  your name, because you alone are holy? ⁷⁷ 

All nations ⁷⁸  will come and worship before you

for your righteous acts ⁷⁹  have been revealed.”

Wahyu 16:6

16:6 because they poured out the blood of your saints and prophets,

so ⁸⁰  you have given them blood to drink. They got what they deserved!” ⁸¹ 

[8:6]  ¹ tn Heb “house.”

[8:10]  ² tn Or “pattern.”

[8:10]  ³ tn Heb “detestable.” The word is often used to describe the figures of foreign gods.

[8:10]  ⁴ sn These engravings were prohibited in the Mosaic law (Deut 4:16-18).

[8:11]  ⁵ sn Note the contrast between these seventy men who represented Israel and the seventy elders who ate the covenant meal before God, inaugurating the covenant relationship (Exod 24:1, 9).

[8:11]  ⁶ tn The Hebrew word occurs only here in the OT.

[8:12]  ⁷ tn Heb “the room of his images.” The adjective “idolatrous” has been supplied in the translation for clarity.

[8:12]  sn This type of image is explicitly prohibited in the Mosaic law (Lev 26:1).

[8:14]  ⁸ tn Given the context this could be understood as a shock, e.g., idiomatically “Good grief! I saw….”

[8:14]  ⁹ sn The worship of Tammuz included the observation of the annual death and descent into the netherworld of the god Dumuzi. The practice was observed by women in the ancient Near East over a period of centuries.

[8:16]  ¹⁰ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something.

[8:16]  ¹¹ sn The priests prayed to God between the porch and the altar on fast days (Joel 2:17). This is the location where Zechariah was murdered (Matt 23:35).

[8:16]  ¹² tc The LXX reads “twenty” instead of twenty-five, perhaps because of the association of the number twenty with the Mesopotamian sun god Shamash.

[8:16]  tn Or “exactly twenty-five.”

[8:16]  ¹³ sn The temple faced east.

[8:16]  ¹⁴ tn Or “the sun god.”

[8:16]  sn The worship of astral entities may have begun during the reign of Manasseh (2 Kgs 21:5).

[8:17]  ¹⁵ tn It is not clear what the practice of “holding a branch to the nose” indicates. A possible parallel is the Syrian relief of a king holding a flower to his nose as he worships the stars (ANEP 281). See L. C. Allen, Ezekiel (WBC), 1:145-46. The LXX glosses the expression as “Behold, they are like mockers.”

[8:18]  ¹⁶ tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment.

[9:9]  ¹⁷ tn Or “lawlessness” (NAB); “perversity” (NRSV). The Hebrew word occurs only here in the OT, and its meaning is uncertain. The similar phrase in 7:23 has a common word for “violence.”

[9:9]  ¹⁸ sn The saying is virtually identical to that of the elders in Ezek 8:12.

[18:22]  ¹⁹ tn Heb “And the men turned from there.” The word “two” is not in the Hebrew text, but is supplied here for clarity. Gen 19:1 mentions only two individuals (described as “angels”), while Abraham had entertained three visitors (18:2). The implication is that the Lord was the third visitor, who remained behind with Abraham here. The words “from there” are not included in the translation for stylistic reasons.

[18:22]  ²⁰ tn Heb “went.”

[18:22]  ²¹ tc An ancient Hebrew scribal tradition reads “but the Lord remained standing before Abraham.” This reading is problematic because the phrase “standing before” typically indicates intercession, but the Lord would certainly not be interceding before Abraham.

[18:24]  ²² tn Heb “lift up,” perhaps in the sense of “bear with” (cf. NRSV “forgive”).

[18:25]  ²³ tn Or “ruler.”

[18:25]  ²⁴ sn Will not the judge of the whole earth do what is right? For discussion of this text see J. L. Crenshaw, “Popular Questioning of the Justice of God in Ancient Israel,” ZAW 82 (1970): 380-95, and C. S. Rodd, “Shall Not the Judge of All the Earth Do What Is Just?” ExpTim 83 (1972): 137-39.

[18:27]  ²⁵ tn The Hebrew term translated “Lord” here and in vv. 30, 31, 32 is אֲדֹנָי (’adonay).

[18:27]  ²⁶ tn The disjunctive clause is a concessive clause here, drawing out the humility as a contrast to the Lord.

[18:28]  ²⁷ tn The Hebrew verb שָׁחַת (shakhat, “to destroy”) was used earlier to describe the effect of the flood.

[18:28]  ²⁸ tn Heb “because of five.”

[18:29]  ²⁹ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[18:29]  ³⁰ tn The construction is a verbal hendiadys – the preterite (“he added”) is combined with an adverb “yet” and an infinitive “to speak.”

[18:30]  ³¹ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[18:30]  ³² tn Heb “let it not be hot to the Lord.” This is an idiom which means “may the Lord not be angry.”

[18:30]  ³³ tn After the jussive, the cohortative indicates purpose/result.

[18:31]  ³⁴ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[18:32]  ³⁵ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[18:33]  ³⁶ tn Heb “And the Lord went.”

[18:33]  ³⁷ tn The infinitive construct (“speaking”) serves as the direct object of the verb “finished.”

[18:33]  ³⁸ tn Heb “to his place.”

[8:2]  ³⁹ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons.

[8:2]  ⁴⁰ tn Or “wilderness” (so KJV, NRSV, NLT); likewise in v. 15.

[9:33]  ⁴¹ tn Heb “you have done truth.”

[26:2]  ⁴² tn Heb “causeless curse” (KJV similar) describes an undeserved curse (cf. NIV, NRSV). The Hebrew word translated “causeless” is the adverb from ָחנַן (khanan); it means “without cause; gratuitous.”

[26:2]  sn This proverb is saying that a curse that is uttered will be powerless if that curse is undeserved. It was commonly believed in the ancient world that blessings and curses had power in themselves, that once spoken they were effectual. But scripture makes it clear that the power of a blessing or a curse depends on the power of the one behind it (e.g., Num 22:38; 23:8). A curse would only take effect if the one who declared it had the authority to do so, and he would only do that if the curse was deserved.

[26:2]  ⁴³ tc The MT has the negative with the verb “to enter; to come” to mean “will not come” (לֹא תָבֹא, lo’ tavo’). This is interpreted to mean “will not come to rest” or “will not come home.” Some commentators have taken the Qere reading of לוֹ (lo) instead, and read it as “will come home to him.” This is also a little difficult; but it gives the idea that an undeserved curse will come [back] to him [who gave it]. Just as a bird will fly around and eventually come home, so will the undeserved curse return on the one who gave it. This is plausible; but there is no referent for the suffix, making it syntactically difficult.

[7:17]  ⁴⁴ tn Or “Just look at…” The question is rhetorical and expects a positive answer.

[7:17]  ⁴⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[7:18]  ⁴⁶ tn The form for “queen” is unusual. It is pointed (מְלֶכֶת [mÿlekhet] instead of מַלְכַּת [malkat]) as though the Masoretes wanted to read the word for “work” (מְלֶאכֶת [mÿle’khet]), i.e., the “hosts of,” a word that several Hebrew mss read and an understanding the LXX reflects. The other ancient and modern versions generally, however, accept it as a biform for the word “queen.”

[7:18]  sn The Queen of Heaven is probably a reference to the goddess known as Ishtar in Mesopotamia, Anat in Canaan, Ashtoreth in Israel. She was the goddess of love and fertility. For further discussion, see G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 266-68.

[7:18]  ⁴⁷ tn Heb “to provoke me.” There is debate among grammarians and lexicographers about the nuance of the Hebrew particle לְמַעַן (lÿma’an). Some say it always denotes purpose, while others say it may denote either purpose or result, depending on the context. For example, BDB 775 s.v. לְמַעַן note 1 says that it always denotes purpose, never result, but that sometimes what is really a result is represented ironically as though it were a purpose. That explanation fits nicely here in the light of the context of the next verse. The translation is intended to reflect some of that ironic sarcasm.

[7:19]  ⁴⁸ tn Heb “Is it I whom they provoke?” The rhetorical question expects a negative answer which is made explicit in the translation.

[7:19]  ⁴⁹ tn Heb “Is it not themselves to their own shame?” The rhetorical question expects a positive answer which is made explicit in the translation.

[7:20]  ⁵⁰ tn Heb “Lord Yahweh.” The translation follows the ancient Jewish tradition of substituting the Hebrew word for God for the proper name Yahweh.

[7:20]  ⁵¹ tn Heb “this place.” Some see this as a reference to the temple but the context has been talking about what goes on in the towns of Judah and Jerusalem and the words that follow, meant as a further explanation, are applied to the whole land.

[7:20]  ⁵² tn Heb “the trees of/in the field and the fruit of/in the ground.”

[7:21]  ⁵³ tn The words “The Lord said to the people of Judah” are not in the text but are implicit in the shift in addressee between vv. 16-20 and vv. 21-26.

[7:21]  ⁵⁴ tn Heb “Yahweh of armies, the God of Israel.”

[7:21]  sn See the study notes on 2:19 and 7:3.

[7:21]  ⁵⁵ tn Heb “Add your burnt offerings to your [other] sacrifices and eat the meat!” See the following sn for explanation. This is an example of the rhetorical use of the imperative for a sarcastic challenge. Cf. GKC 324 §110.a; cf. Amos 4:4, “Go to Bethel and sin!”

[7:21]  sn All of the burnt offering, including the meat, was to be consumed on the altar (e.g., Lev 1:6-9). The meat of the other sacrifices could be eaten by the priest who offered the sacrifice and the person who brought it (e.g., Lev 7:16-18, 32). Since, however, the people of Judah were making a mockery of the sacrificial system by offering sacrifices while disobeying the law, the Lord rejected the sacrifices (cf. 6:20). Since they were violating the moral law they might as well go ahead and violate the cultic law by eating the meat dedicated to God because he rejected it anyway.

[7:22]  ⁵⁶ tn Heb “For” but this introduces a long explanation about the relative importance of sacrifice and obedience.

[7:23]  ⁵⁷ tn Verses 22-23a read in Hebrew, “I did not speak with your ancestors and I did not command them when I brought them out of Egypt about words/matters concerning burnt offering and sacrifice, but I commanded them this word:” Some modern commentators have explained this passage as an evidence for the lateness of the Pentateuchal instruction regarding sacrifice or a denial that sacrifice was practiced during the period of the wilderness wandering. However, it is better explained as an example of what R. de Vaux calls a dialectical negative, i.e., “not so much this as that” or “not this without that” (Ancient Israel, 454-56). For other examples of this same argument see Isa 1:10-17; Hos 6:4-6; Amos 5:21-25.

[7:23]  ⁵⁸ tn Heb “Obey me and I will be.” The translation is equivalent syntactically but brings out the emphasis in the command.

[7:23]  ⁵⁹ tn Heb “Walk in all the way that I command you.”

[7:24]  ⁶⁰ tn Or “They went backward and not forward”; Heb “They were to the backward and not to the forward.” The two phrases used here appear nowhere else in the Bible and the latter preposition plus adverb elsewhere is used temporally meaning “formerly” or “previously.” The translation follows the proposal of J. Bright, Jeremiah (AB), 57. Another option is “they turned their backs to me, not their faces,” understanding the line as a variant of a line in 2:27.

[7:25]  ⁶¹ tn Heb “from the day your ancestors…until this very day.” However, “day” here is idiomatic for “the present time.”

[7:25]  ⁶² tn On the Hebrew idiom see the note at 7:13.

[7:25]  ⁶³ tc There is some textual debate about the legitimacy of this expression here. The text reads merely “day” (יוֹם, yom). BHS suggests the word is to be deleted as a dittography of the plural ending of the preceding word. The word is in the Greek and Latin, and the Syriac represents the typical idiom “day after day” as though the noun were repeated. Either יוֹם has dropped out by haplography or a ם (mem) has been left out, i.e., reading יוֹמָם (yomam, “daily”).

[7:26]  ⁶⁴ tn Or “But your predecessors…”; Heb “But they….” There is a confusing interchange in the pronouns in vv. 25-26 which has led to some leveling in the ancient versions and the modern English versions. What is involved here are four levels of referents, the “you” of the present generation (vv. 21-22a), the ancestors who were delivered from Egypt (i.e., the “they” of vv. 22b-24), the “you” of v. 25 which involves all the Israelites from the Exodus to the time of speaking, and the “they” of v. 26 which cannot be the ancestors of vv. 22-24 (since they cannot be more wicked than themselves) but must be an indefinite entity which is a part of the “you” of v. 25, i.e., the more immediate ancestors of the present generation. If this is kept in mind, there is no need to level the pronouns to “they” and “them” or to “you” and “your” as some of the ancient versions and modern English versions have done.

[7:26]  ⁶⁵ tn Heb “hardened [or made stiff] their neck.”

[7:27]  ⁶⁶ tn The words, “Then the Lord said to me” are not in the text but are implicit in the shift from the second and third person plural pronouns in vv. 21-26 and the second singular in this verse. The words are supplied in the translation for clarity.

[7:28]  ⁶⁷ tn Heb “Faithfulness has vanished. It is cut off from their lips.”

[7:28]  sn For the need for faithfulness see 5:1, 3.

[9:7]  ⁶⁸ tn Heb “to you (belongs) righteousness.”

[9:7]  ⁶⁹ tn Heb “and to us (belongs) shame of face like this day.”

[9:7]  ⁷⁰ tn Heb “men.”

[9:14]  ⁷¹ tn Or “righteous.”

[9:14]  ⁷² tn Heb “in all his deeds which he has done.”

[9:14]  ⁷³ tn Heb “we have not listened to his voice.”

[2:5]  ⁷⁴ tn Grk “hardness.” Concerning this imagery, see Jer 4:4; Ezek 3:7; 1 En. 16:3.

[2:5]  ⁷⁵ tn Grk “in the day of wrath and revelation of the righteous judgment of God.”

[15:4]  ⁷⁶ tn Or “and praise.”

[15:4]  sn Jeremiah 10:7 probably stands behind the idea of fearing God, and Psalm 86:9-10 stands behind the ideas of glorifying God, his uniqueness, and the nations coming to worship him. Many other OT passages also speak about the nations “coming to his temple” to worship (Isa 2:2-3, 49:22-23, 66:23-24; Micah 4:2; Zech 8:20-22). See G. K. Beale, Revelation [NIGTC], 796-97.

[15:4]  ⁷⁷ sn Because you alone are holy. In the Greek text the sentence literally reads “because alone holy.” Three points can be made in connection with John’s language here: (1) Omitting the second person, singular verb “you are” lays stress on the attribute of God’s holiness. (2) The juxtaposition of alone with holy stresses the unique nature of God’s holiness and complete “otherness” in relationship to his creation. It is not just moral purity which is involved in the use of the term holy, though it certainly includes that. It is also the pervasive OT idea that although God is deeply involved in the governing of his creation, he is to be regarded as separate and distinct from it. (3) John’s use of the term holy is also intriguing since it is the term ὅσιος (Josios) and not the more common NT term ἅγιος (Jagios). The former term evokes images of Christ’s messianic status in early Christian preaching. Both Peter in Acts 2:27 and Paul in Acts 13:35 apply Psalm 16:10 (LXX) to Jesus, referring to him as the “holy one” (ὅσιος). It is also the key term in Acts 13:34 (Isa 55:3 [LXX]) where it refers to the “holy blessings” (i.e., forgiveness and justification) brought about through Jesus in fulfillment of Davidic promise. Thus, in Rev 15:3-4, when John refers to God as “holy,” using the term ὅσιος in a context where the emphasis is on both God and Christ, there might be an implicit connection between divinity and the Messiah. This is bolstered by the fact that the Lamb is referred to in other contexts as the King of Kings and Lord of Lords (cf. 1:5; 17:14; 19:16 and perhaps 11:15; G. K. Beale, Revelation [NIGTC], 796-97).

[15:4]  ⁷⁸ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[15:4]  ⁷⁹ tn Or perhaps, “your sentences of condemnation.” On δικαίωμα (dikaiwma) in this context BDAG 249 s.v. 2. states, “righteous deed…δι᾿ ἑνὸς δικαιώματος (opp. παράπτωμα) Ro 5:18. – B 1:2 (cp. Wengst, Barnabas-brief 196, n.4); Rv 15:4 (here perh.= ‘sentence of condemnation’ [cp. Pla., Leg. 9, 864e; ins fr. Asia Minor: LBW 41, 2 [κατὰ] τὸ δι[καί]ωμα τὸ κυρω[θέν]= ‘acc. to the sentence which has become valid’]; difft. Wengst, s. above); 19:8.”

[16:6]  ⁸⁰ tn Here καί (kai) has been translated as “so” to indicate that this judgment is the result of what these wicked people did to the saints and prophets.

[16:6]  ⁸¹ tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”