Yehezkiel 5:8

5:8 “Therefore this is what the sovereign Lord says: I – even I – am against you, ¹  and I will execute judgment ²  among you while the nations watch. ³ 

Yehezkiel 23:10

23:10 They exposed her nakedness, seized her sons and daughters, and killed her with the sword. She became notorious ⁴  among women, and they executed judgments against her.

Yehezkiel 23:48

23:48 I will put an end to the obscene conduct in the land; all the women will learn a lesson from this and not engage in obscene conduct.

Ulangan 13:11

13:11 Thus all Israel will hear and be afraid; no longer will they continue to do evil like this among you. ⁵ 

Ulangan 22:21

22:21 the men of her city must bring the young woman to the door of her father’s house and stone her to death, for she has done a disgraceful thing ⁶  in Israel by behaving like a prostitute while living in her father’s house. In this way you will purge ⁷  evil from among you.

Ulangan 22:24

22:24 you must bring the two of them to the gate of that city and stone them to death, the young woman because she did not cry out though in the city and the man because he violated ⁸  his neighbor’s fiancée; ⁹  in this way you will purge ¹⁰  evil from among you.

Ayub 34:26

34:26 He strikes them for their wickedness, ¹¹ 

in a place where people can see, ¹² 

[5:8]  ¹ 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. The Hebrew text switches to a second feminine singular form here, indicating that personified Jerusalem is addressed (see vv. 5-6a). The address to Jerusalem continues through v. 15. In vv. 16-17 the second masculine plural is used, as the people are addressed.

[5:8]  ² tn The Hebrew text uses wordplay here to bring out the appropriate nature of God’s judgment. “Execute” translates the same Hebrew verb translated “carried out” (literally meaning “do”) in v. 7, while “judgment” in v. 8 and “regulations” in v. 7 translate the same Hebrew noun (meaning “regulations” or in some cases “judgments” executed on those who break laws). The point seems to be this: God would “carry out judgments” against those who refused to “carry out” his “laws.”

[5:8]  ³ tn Heb “in the sight of the nations.”

[5:8]  sn This is one of the ironies of the passage. The Lord set Israel among the nations for honor and praise as they would be holy and obey God’s law as told in Ezek 5:5 and Deut 26:16-19. The practice of these laws and statutes would make the peoples consider Israel wise. (See Deut 4:5-8, where the words for laws and statutes are the same as those used here). Since Israel did not obey, they are made a different kind of object lesson to the nations, not by their obedience but in their punishment as told in Ezek 5:8 and Deut 29:24-29. Yet Deut 30 goes on to say that when they remember the cursings and blessings of the covenant and repent, God will restore them from the nations to which they have been scattered.

[23:10]  ⁴ tn Heb “name.”

[13:11]  ⁵ sn Some see in this statement an argument for the deterrent effect of capital punishment (Deut 17:13; 19:20; 21:21).

[22:21]  ⁶ tn The Hebrew term נְבָלָה (nÿvalah) means more than just something stupid. It refers to a moral lapse so serious as to jeopardize the whole covenant community (cf. Gen 34:7; Judg 19:23; 20:6, 10; Jer 29:23). See C. Pan, NIDOTTE 3:11-13. Cf. NAB “she committed a crime against Israel.”

[22:21]  ⁷ tn Heb “burn.” See note on Deut 21:21.

[22:24]  ⁸ tn Heb “humbled.”

[22:24]  ⁹ tn Heb “wife.”

[22:24]  ¹⁰ tn Heb “burn.” See note on the phrase “purge out” in Deut 21:21.

[34:26]  ¹¹ tn Heb “under wicked men,” or “under wickednesses.” J. C. Greenfield shows that the preposition can mean “among” as well (“Prepositions B Tachat in Jes 57:5,” ZAW 32 [1961]: 227). That would allow “among wicked men.” It could also be “instead of” or even “in return for [their wickedness]” which is what the RSV does.

[34:26]  ¹² tn The text simply uses רֹאִים (ro’im): “[in the place where there are] seers,” i.e., spectators.