Isaiah 30:33

Translation
King James Version
For Tophet is ordained of old; yea, for the king it is prepared; he hath made it deep and large: the pile thereof is fire and much wood; the breath of the LORD, like a stream of brimstone, doth kindle it.
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KJV (with Strong's)
For Tophet H8613 is ordained H6186 of old H865; yea, for the king H4428 it is prepared H3559; he hath made it deep H6009 and large H7337: the pile H4071 thereof is fire H784 and much H7235 wood H6086; the breath H5397 of the LORD H3068, like a stream H5158 of brimstone H1614, doth kindle H1197 it.
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Complete Jewish Bible
For the Tofet fire pit has long been ready, prepared for the king, made large and deep, with plenty of wood and blazing with fire; like a stream of sulfur, ADONAI's breath sets it aflame.
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Berean Standard Bible
For Topheth has long been prepared; it has been made ready for the king. Its funeral pyre is deep and wide, with plenty of fire and wood. The breath of the LORD, like a torrent of burning sulfur, sets it ablaze.
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American Standard Version
For a Topheth is prepared of old; yea, for the king it is made ready; he hath made it deep and large; the pile thereof is fire and much wood; the breath of Jehovah, like a stream of brimstone, doth kindle it.
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World English Bible Messianic
For his burning place has long been ready. Yes, for the king it is prepared. He has made its pyre deep and large with fire and much wood. The LORD’s breath, like a stream of sulfur, kindles it.
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Geneva Bible (1599)
For Tophet is prepared of olde: it is euen prepared for the King: hee hath made it deepe and large: the burning thereof is fire and much wood: the breath of the Lord, like a riuer of brimstone, doeth kindle it.
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Young's Literal Translation
For, arranged from former time is Tophet, Even it for the king is prepared, He hath made deep, He hath made large, Its pile is fire and much wood, The breath of Jehovah, As a stream of brim stone, is burning in it!
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See also
2 Kings 23:10Jeremiah 19:6Genesis 19:24Matthew 4:22Jeremiah 19:11Jeremiah 19:14Revelation 19:18
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God’s Coming Judgement
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In the KJVVerse 18,251 of 31,102

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SUMMARY

Isaiah 30:33 delivers a stark and vivid prophecy of divine judgment, portraying a pre-ordained and intensely fiery destruction prepared for the oppressive Assyrian king. This verse serves as a powerful declaration of God's absolute sovereignty over nations and His unwavering commitment to justice, assuring His people that even the most formidable enemies will face His decisive and consuming wrath, supernaturally kindled by His very own breath.

CONTEXT

  • Literary Context: Isaiah chapter 30 is primarily a prophetic denunciation of Judah's reliance on a military alliance with Egypt for protection against the looming Assyrian threat, rather than trusting in the Lord. The chapter begins with a "woe" pronounced upon those who go down to Egypt, highlighting their rebellious spirit and refusal to heed God's word, as seen in Isaiah 30:1-7. Despite Judah's stubbornness, the chapter shifts from warnings of judgment to glorious promises of future restoration and blessing for those who repent and turn to God, detailed in Isaiah 30:18-26. Verse 33, however, culminates this narrative arc by describing the ultimate, terrifying fate of Judah's oppressor, Assyria. It immediately follows a description of God's powerful intervention, where the "rod of the LORD" will strike the Assyrians, accompanied by music and celebration for Judah, as prophesied in Isaiah 30:31-32. Thus, Isaiah 30:33 functions as the climactic declaration of divine retribution, assuring God's people of their oppressor's complete and fiery destruction, thereby securing their deliverance and vindication.

  • Historical & Cultural Context: The historical backdrop for Isaiah 30 is the late 8th century BCE, a period dominated by the relentless expansion of the Assyrian Empire. Under formidable kings like Tiglath-Pileser III, Sargon II, and Sennacherib, Assyria posed an existential threat to the smaller nations of the Levant, including Judah. King Hezekiah of Judah, despite Isaiah's repeated warnings, was tempted to form alliances with Egypt, a traditional rival of Assyria, seeking military aid and protection. This political maneuvering reflected a profound lack of faith in God's ability and willingness to protect His people. Culturally, the reference to "Tophet" is profoundly significant. Tophet was a specific location in the Valley of Hinnom (Gehenna), just outside Jerusalem, infamous for the abhorrent practice of child sacrifice to the pagan god Molech, a practice condemned in 2 Kings 23:10. By Isaiah's time, it had become a place of defilement and, later, a refuse dump where fires constantly burned. The imagery of a "deep and large" pyre, fueled by "fire and much wood," and kindled by "brimstone," would have evoked terrifying and familiar associations with ritualistic destruction and divine judgment, reminiscent of the cataclysmic destruction of Sodom and Gomorrah, where the Lord rained down "brimstone and fire" from heaven, as recounted in Genesis 19:24.

  • Key Themes: This verse powerfully contributes to several overarching themes within Isaiah and the broader prophetic literature. Firstly, it underscores the theme of Divine Judgment, portraying God as an active and righteous judge who will not tolerate wickedness and oppression indefinitely. The vivid depiction of the Assyrian king's destruction symbolizes God's decisive intervention in human history to bring about justice. Secondly, it highlights God's Sovereignty over all nations and their rulers. The judgment is "ordained of old" and "prepared for the king," emphasizing that God is not merely reacting but is executing a pre-determined plan, demonstrating His ultimate control over the destinies of empires. This contrasts sharply with Judah's futile attempt to control its destiny through human alliances, a pervasive theme throughout Isaiah 30. Thirdly, the verse vividly depicts the Intensity and Completeness of God's Wrath. The imagery of a massive, supernaturally kindled pyre conveys the severity and finality of the judgment, leaving no doubt about the utter destruction awaiting those who oppose God. Lastly, while terrifying for the wicked, this judgment signifies Deliverance and Vindication for God's People. For Judah, the promised destruction of Assyria meant liberation from oppression, reinforcing the message that true security is found in trusting the Lord's protective hand, as encouraged in Isaiah 30:15.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Tophet (Hebrew, Tophteh', H8613): This term (H8613) refers to a specific place in the Valley of Hinnom, just outside Jerusalem. Historically, it was associated with the abhorrent practice of child sacrifice to the pagan god Molech. In Isaiah 30:33, "Tophet" is used metaphorically. It transcends its literal geographical meaning to symbolize a place of ultimate, fiery, and complete destruction, specifically prepared for the enemies of God, here, the Assyrian king. Its historical defilement makes it a fitting symbol for divine anathema and utter desolation.
  • Prepared (Hebrew, kûwn', H3559): The Hebrew word (H3559) signifies to "be erect," "set up," "establish," "fix," or "make ready." Its usage here, "it is prepared," emphasizes the divine intentionality and pre-ordination of this judgment. It is not a spontaneous act but a carefully planned and established decree from God. This highlights God's purposeful and sovereign control over historical events and the destinies of nations, underscoring the certainty and inevitability of the judgment.
  • Breath (Hebrew, nᵉshâmâh', H5397): This word (H5397) denotes a "puff," "wind," "vital breath," or "divine inspiration." When combined with "of the LORD" (H3068, Yᵉhôvâh'), it powerfully conveys the direct, active, and personal agency of God in kindling this destructive fire. It's not merely a natural phenomenon but God's very essence, His powerful decree, or His Spirit, that ignites the judgment. This emphasizes the supernatural origin and irresistible force of the divine wrath, demonstrating that the judgment is an emanation of God's own being.

Verse Breakdown

  • "For Tophet [is] ordained of old;": This clause establishes the setting and the divine decree. "Tophet" is not merely a geographical location but a powerful symbol of ultimate, fiery destruction. The phrase "ordained of old" emphasizes that this judgment is not an impulsive reaction but a long-standing, pre-determined aspect of God's sovereign plan, rooted in His eternal justice and foreknowledge.
  • "yea, for the king it is prepared;": This specifies the precise target of the judgment – "the king," referring to the oppressive Assyrian monarch, likely Sennacherib, who threatened Judah. The repetition of "prepared" (from the same root as "ordained") reinforces the intentionality and certainty of God's action. It signifies that this specific judgment is tailor-made for this particular oppressor, highlighting God's personal accountability for rulers.
  • "he hath made [it] deep [and] large:": This describes the immense scale and capacity of this metaphorical Tophet. The "deep and large" dimensions convey the vastness and thoroughness of the impending destruction, indicating that the judgment will be comprehensive, inescapable, and capable of utterly consuming its target, leaving no possibility of escape or survival.
  • "the pile thereof [is] fire and much wood;": This paints a vivid picture of the fuel for this inferno. "Fire and much wood" signify an abundant and inexhaustible source of combustion, indicating a judgment that is not fleeting but sustained, intense, and utterly consuming. It suggests a complete incineration, leaving nothing behind and underscoring the severity of the divine wrath.
  • "the breath of the LORD, like a stream of brimstone, doth kindle it.": This climactic clause reveals the divine source and supernatural intensity of the fire. "The breath of the LORD" signifies God's direct, personal, and irresistible power, an emanation of His very being. The comparison "like a stream of brimstone" evokes the imagery of divine judgment seen in Sodom and Gomorrah, where brimstone (sulfur) was a hallmark of supernatural, unquenchable destruction. This simile emphasizes the unquenchable, divinely fueled nature of this judgment, making it an act of pure, consuming divine wrath.

Literary Devices

Isaiah 30:33 is rich in Symbolism. "Tophet" itself is a potent symbol, transforming a literal, defiled location into a metaphor for ultimate, fiery judgment and utter destruction. The "fire and much wood" symbolize the consuming nature and severity of this judgment, while "brimstone" (sulfur) is a biblical symbol consistently associated with divine wrath and complete annihilation. The phrase "the breath of the LORD" is an instance of Anthropomorphism, attributing a human characteristic (breath) to God, thereby powerfully emphasizing His direct, active, and personal involvement in kindling this judgment. The descriptions of the pyre being "deep and large" and the fire fueled by "much wood" and "a stream of brimstone" employ Hyperbole, exaggerating the scale and intensity to convey the overwhelming and inescapable nature of God's wrath, ensuring the reader grasps the absolute finality and totality of this divine decree.

THEOLOGICAL AND THEMATIC CONNECTIONS

Isaiah 30:33 stands as a profound testament to God's unyielding justice and His ultimate sovereignty over all earthly powers. It assures believers that no oppressor, no matter how formidable or seemingly invincible, can escape the divine reckoning. This verse connects to the broader biblical narrative of God's active involvement in history, not merely as an observer but as the righteous Judge who holds all nations accountable. The imagery of a divinely kindled, all-consuming fire foreshadows the finality of God's judgment against all evil and rebellion, providing comfort to the oppressed and a stern warning to those who defy Him. It reinforces the truth that God will ultimately vindicate His people and establish His perfect rule, bringing an end to all injustice and suffering.

REFLECTION AND APPLICATION

Isaiah 30:33, while terrifying in its imagery of divine judgment, offers profound comfort and a call to righteous living for believers today. It serves as a powerful reminder that God is not indifferent to the injustices and oppressions of this world. He sees, He knows, and He will act decisively. For those who feel overwhelmed by the forces of evil or the arrogance of oppressive powers, this verse assures them that a day of reckoning is coming, orchestrated by the sovereign hand of God Himself. It calls us to place our trust not in human alliances, political maneuvering, or our own strength, but in the Lord alone, knowing that He is our ultimate deliverer and defender. Furthermore, it challenges us to examine our own lives, ensuring that we are aligned with God's righteousness and not found among those who oppose His will, for His judgment is certain and inescapable for all who reject His authority and persist in rebellion. This prophecy compels us to live in reverent fear of the Lord, understanding the seriousness of His holy character and His unwavering commitment to justice.

Questions for Reflection

  • How does the imagery of "Tophet" and "brimstone" shape your understanding of the seriousness and finality of divine judgment?
  • In what ways does this verse encourage you to trust in God's sovereignty and His ultimate justice, especially when facing seemingly insurmountable challenges or injustices in the world today?
  • What does "the breath of the LORD" kindling the fire signify about God's direct, personal, and irresistible involvement in executing justice, and how does this impact your view of His character and power?
  • Considering this prophecy against an ancient oppressor, what principles can you apply to contemporary issues of injustice or oppression, and how should believers respond?

FAQ

What is Tophet and why is it used here?

Answer: Tophet was a literal place in the Valley of Hinnom (Gehenna) just outside Jerusalem, infamous for the abhorrent practice of child sacrifice to the pagan god Molech. It was later defiled by King Josiah and became a place for burning refuse and carcasses. In Isaiah 30:33, "Tophet" is used metaphorically. It symbolizes a place of ultimate and fiery destruction, representing the most severe form of divine judgment. Its historical association with abominable practices makes it a fitting symbol for the complete and utter annihilation prepared for God's enemies, particularly the oppressive Assyrian king. It signifies a judgment that is both deserved and consuming, a place of divine anathema.

Who is "the king" mentioned in the verse?

Answer: "The king" primarily refers to the reigning Assyrian monarch of Isaiah's time, most likely Sennacherib, who was the formidable oppressor threatening Judah. This specific historical figure represents the immediate target of God's wrath. However, in prophetic literature, specific figures often represent broader categories. Thus, "the king" can also symbolize any oppressive power or wicked ruler who stands in defiance of God and His people throughout history. The verse declares that God's pre-ordained judgment is specifically prepared for such figures, regardless of their earthly might or perceived invincibility, demonstrating God's ultimate authority over all earthly kingdoms.

How does "the breath of the LORD" kindle it?

Answer: "The breath of the LORD" signifies the direct, powerful, and active agency of God Himself. In Hebrew, the word for "breath" (nᵉshâmâh, H5397) can also mean "spirit" or "wind," implying a divine, irresistible force. This phrase indicates that the judgment is not merely a natural event or a consequence of human actions, but a supernatural act initiated and sustained by God's very essence or decree. Just as God's breath gave life in creation (Genesis 2:7), His breath here unleashes a consuming fire of judgment, demonstrating His absolute power and direct involvement in executing His will. The imagery of "a stream of brimstone" further emphasizes the supernatural and divinely fueled nature of this destructive power, reminiscent of the judgment on Sodom and Gomorrah (Genesis 19:24), highlighting its unquenchable and utterly devastating nature.

CHRIST-CENTERED FULFILLMENT

While Isaiah 30:33 vividly describes a specific historical judgment against the Assyrian king, its profound imagery of a divinely kindled, consuming fire finds its ultimate theological fulfillment in the person and work of Jesus Christ. Christ is revealed not only as the Lamb of God who takes away the sin of the world (John 1:29) but also as the righteous Judge before whom all must ultimately stand (John 5:22). The "Tophet" of Isaiah, a place of historical defilement and judgment, foreshadows the New Testament concept of Gehenna, often translated as hell, which Jesus Himself frequently spoke of as a place of eternal fire and destruction for the unrighteous (Matthew 10:28, Mark 9:43). The "breath of the LORD" kindling the fire points to the irresistible power and divine authority of God's judgment, which will be fully executed through Christ at the end of the age. Just as the Assyrian king faced a pre-ordained doom, so too will all who oppose God and reject His saving grace in Christ face a final, decisive judgment. The ultimate "pile of fire and much wood" is the lake of fire, into which the beast, the false prophet, and all who are not found written in the Book of Life will be cast (Revelation 20:10, Revelation 20:15). Thus, Isaiah 30:33 serves as a stark prophetic warning, ultimately fulfilled in the eschatological judgment administered by the resurrected Christ, ensuring that all evil and rebellion will be utterly consumed by the righteous wrath of God.

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Commentary on Isaiah 30 verses 27–33

This terrible prediction of the ruin of the Assyrian army, though it is a threatening to them, is part of the promise to the Israel of God, that God would not only punish the Assyrians for the mischief they had done to the Israel of God, but would disable and deter them from doing the like again; and this prediction, which would now shortly be accomplished, would ratify and confirm the foregoing promises, which should be accomplished in the latter days. Here is,

I. God Almighty angry, and coming forth in anger against the Assyrians. He is here introduced in all the power and all the terror of his wrath, Isa 30:27. The name of Jehovah, which the Assyrians disdain and set at a distance from them, as if they were out of its reach and it could do them no harm, behold, it comes from far. A messenger in the name of the Lord comes from as far off as heaven itself. He is a messenger of wrath, burning with his anger. God's lips are full of indignation at the blasphemy of Rabshakeh, who compared the God of Israel with the gods of the heathen; his tongue is as a devouring fire, for he can speak his proud enemies to ruin; his very breath comes with as much force as an overflowing stream, and with it he shall slay the wicked, Isa 11:4. He does not stifle or smother his resentments, as men do theirs when they are either causeless or impotent; but he shall cause his glorious voice to be heard when he proclaims war with an enemy that sets him at defiance, Isa 30:30. He shall display the indignation of his anger, anger in the highest degree; it shall be as the flame of a devouring fire, which carries and consumes all before it, with lightning or dissipation, and with tempest and hailstones, all which are the formidable phenomena of nature, and therefore expressive of the terror of the Almighty God of nature.

II. The execution done by this anger of the Lord. Men are often angry when they can only threaten and talk big; but when God causes his glorious voice to be heard that shall not be all: he will show the lighting down of his arm too, Isa 30:30. The operations of his providence shall accomplish the menaces of his word. Those that would not see the lifting up of his arm (Isa 26:11) shall feel the lighting down of it, and find, to their cost, that the burden thereof is heavy (Isa 30:27), so heavy that they cannot bear it, nor bear up against it, but must unavoidably sink and be crushed under it. Who knows the power of his anger or imagines what an offended God can do? Five things are here prepared for the execution: - 1. Here is an overflowing stream, that shall reach to the midst of the neck, shall quite overwhelm the whole body of the army, and Sennacherib only, the head of it, shall keep above water and escape this stroke, while yet he is reserved for another in the house of Nisroch his god. The Assyrian army had been to Judah as an overflowing stream, reaching even to the neck (Isa 8:7, Isa 8:8), and now the breath of God's wrath will be so to it. 2. Here is a sieve of vanity, with which God would sift those nations of which the Assyrian army was composed, Isa 30:28. The great God can sift nations, for they are all before him as the small dust of the balance; he will sift them, not to gather out of them any that should be preserved, but so as to shake them one against another, put them into great consternation, and shake them all away at last; for it is a sieve of vanity (which retains nothing) that they are shaken with, and they are found all chaff. 3. Here is a bridle, which God has in their jaws, to curb and restrain them from doing the mischief they would do, and to force and constrain them to serve his purposes against their own will, Isa 10:7. God particularly says of Sennacherib (Isa 37:29) that he will put a hook in his nose and a bridle in his lips. It is a bridle causing them to err, forcing them to such methods as will certainly be destructive to themselves and their interest and in which they will be infatuated. God with a word guides his people into the right way (Isa 30:21), but with a bridle he turns his enemies headlong upon their own ruin. 4. Here is a rod and a staff, even the voice of the Lord, his word giving orders concerning it, with which the Assyrian shall be beaten down, Isa 30:31. The Assyrian had been himself a rod in God's hand for the chastising of his people, and had smitten them, Isa 10:5. That was a transient rod; but against the Assyrian shall go forth a grounded staff, that shall give a steady blow, shall stick close to him and strike home, so as to leave an impression upon him. It is a staff with a foundation, founded upon the enemies' deserts and God's determinate counsel. It is a consumption determined (Isa 10:23), and therefore there is no escaping it, no getting out of the reach of it; it shall pass in every place where an Assyrian is found, and the Lord shall lay it upon him, and cause it to rest, Isa 30:32. Such is the woeful case of those that persist in enmity to God: the wrath of God abides on them. 5. Here is Tophet ordained and prepared for them, Isa 30:33. The valley of the son of Hinnom, adjoining to Jerusalem, was called Tophet. In that valley, it is supposed, many of the Assyrian regiments lay encamped, and were there slain by the destroying angel; or there the bodies of those that were so slain were burned. Hezekiah had lately, and from yesterday (so the word is) ordained it; that is, say some, he had cleared it of the images that were set up in it, to which they there burnt their children, and so prepared it to be a receptacle for the dead bodies of their enemies, for the king of Assyria (that is, for his army) it is prepared, and there is fuel enough ready to burn them all; and they shall be consumed as suddenly and effectually as if the fire were kept burning by a continual stream of brimstone, for such the breath of the Lord, his word and his wrath, will be to it. Now as the prophet, in the foregoing promises, slides insensibly into the promises of gospel graces and comforts, so here, in the threatening of the ruin of Sennacherib's army, he points at the final and everlasting destruction of all impenitent sinners. Our Saviour calls the future misery of the damned Gehenna, in allusion to the valley of Hinnom, which gives some countenance to the applying of this to that misery, as also that in the Apocalypse it is so often called the lake that burns with fire and brimstone. This is said to be prepared of old for the devil and his angels, for the greatest of sinners, the proudest, and that think themselves not accountable to any for what they say and do; even for kings it is prepared. It is deep and large, sufficient to receive the world of the ungodly; the pile thereof is fire and much wood. God's wrath is the fire, and sinners make themselves fuel to it; and the breath of the Lord (the power of his anger) kindles it, and will keep it ever burning. See Isa 66:24. Wherefore stand in awe and sin not.

III. The great joy which this should occasion to the people of God. The Assyrian's fall is Jerusalem's triumph (Isa 30:29): You shall have a song as in the night, a psalm of praise such as those sing who by night stand in the house of the Lord, and sing to his glory who gives songs in the night. It shall not be a song of vain mirth, but a sacred song, such as was sung when a holy solemnity was kept in a grave and religious manner. Our joy in the fall of the church's enemies must be a holy joy, gladness of heart, as when one goes, with a pipe (such as the sons of the prophets used when they prophesied, Sa1 10:5), to the mountain of the Lord, there to celebrate the praises of the Mighty One of Israel. Nay, in every place where the divine vengeance shall pursue the Assyrians they shall not only fall unlamented, but all their neighbours shall attend their fall with tabrets and harps, pleased to see how God, in battles of shaking, such as shake them out of the world, fights with them (Isa 30:32); for when the wicked perish there is shouting; and it is with a particular satisfaction that wise and good men see the ruin of those who, like the Assyrians, have insolently bidden defiance to God and trampled upon all mankind.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 27–33. Public domain.
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JeromeAD 420
Commentary on Isaiah
(Verse 30 and following) And the Lord will cause the glory of His voice to be heard, and He will show the terror of His arm in the threat of His fury and the devouring flame of fire. He will strike with whirlwind and hailstones. At the voice of the Lord, Assyria will tremble, struck down like a virgin, and there will be a passage firmly established by the rod: which the Lord will cause to rest upon him with timbrels and harps, and in battles He will conquer them in principal places. For Topheth has been prepared since yesterday, prepared by the king, deep and wide. Its fire is nourished, and there are many trees: the breath of the Lord, like a stream of burning sulfur, will set it ablaze. LXX: And the Lord will cause the glory of his voice to be heard, and he will show the fury of his arm with wrath and anger, and with a devouring flame of fire, he will strike vehemently, and like water and hail descending with force. For at the voice of the Lord the Assyrians will be overcome, with the blow with which he will strike them, and it will be all around him, that is, the place where he had hope of help, in which he trusted. They themselves will fight against him with tambourines and harps, in exchange. For you will be deceived before many days: is a kingdom also prepared for you? A deep valley, with wood placed, fire and the wood of many; the fury of the Lord, like a valley set on fire with sulfur. I could, in accordance with the Hebrew text, indicate to those who are reading what seems to me to be happening; but what shall I do, when some declare that I will have an incomplete work unless I also discuss the edition of the 70 interpreters? Therefore, I will follow the intended order of discussion. The voice of the Lord and his precept will become known to all, and the strength of his arm will be revealed to all when the time of retribution comes, when the flame and whirlwind, the size of hailstones, and the weight of stones will be abandoned. Indeed, in the prophecy of Ezekiel, as we have said, he writes at length about Gog and Magog (Ezek. XXXVIII, and Xxvix). At the command of his voice, Assur will tremble, struck with a rod. Every impious person, every imitator of the enemy nation: not that only the Assyrian will be struck on the day of judgment, but by the Assyrian we understand the devil. Finally, it follows: And the passage of the rod will be established, which the Lord will make to rest upon him. And this is the meaning: He will not strike him with a rod, and then lift him up again, as those who punish do; but rather, as if firmly rooted and firmly fixed, will cause him to remain in his punishments. And if it is understood in this way, where will be the repentance of the devil, especially when it is said to sinners: Go into eternal fire, which was prepared for the devil and his angels (Matthew 25:41). With timbrels and harps, and with principal weapons, the Lord will conquer them, namely the demons and all the wicked ones, with the joy of all. For from yesterday and from past time, Thopheth, that is, a broad and spacious hell, has been prepared by the Lord the King, which burns them with eternal fires. Its nourishment and fuel is fire, and many woods, that is, perpetual flame and the torments of sinners. And since, just as from a burning furnace and fire, the prophetic speech had foretold, it keeps the metaphor, so that by the breath and spirit and will of the Lord, we may know that it is set on fire, with mixed sulfur, which kindles the flames, to make the torments more fierce. Moreover, what is said in the Septuagint: 'At the voice of the Lord the Assyrians shall be overcome, when he shall strike them with the plague, and he shall be in a circle where he was before, and the hope of help, in which he trusted: they themselves with timbrels and harps shall fight against him out of sudden change,' signifies that they rise up against the devil, who had once been subject to him, and fight against him with joy and gladness out of sudden change, while understanding their own error, they destroy him by whom they had been deceived. And it is said to him, because he deceived himself from the beginning, thinking his kingdom to be eternal, for which hell and eternal punishments are prepared.
Richard ChallonerAD 1781
It is the same as Gehenna, and is taken for hell.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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