16:49 “‘See here – this was the iniquity 1 of your sister Sodom: She and her daughters had majesty, abundance of food, and enjoyed carefree ease, but they did not help 2 the poor and needy. 16:50 They were haughty and practiced abominable deeds before me. Therefore when I saw it I removed them. 16:51 Samaria has not committed half the sins you have; you have done more abominable deeds than they did. 3 You have made your sisters appear righteous with all the abominable things you have done.
11:20 Then Jesus began to criticize openly the cities 6 in which he had done many of his miracles, because they did not repent. 11:21 “Woe to you, Chorazin! 7 Woe to you, Bethsaida! If 8 the miracles 9 done in you had been done in Tyre 10 and Sidon, 11 they would have repented long ago in sackcloth and ashes. 11:22 But I tell you, it will be more bearable for Tyre and Sidon on the day of judgment than for you! 11:23 And you, Capernaum, 12 will you be exalted to heaven? 13 No, you will be thrown down to Hades! 14 For if the miracles done among you had been done in Sodom, it would have continued to this day. 11:24 But I tell you, it will be more bearable for the region of Sodom 15 on the day of judgment than for you!”
10:13 “Woe to you, Chorazin! 18 Woe to you, Bethsaida! For if 19 the miracles 20 done in you had been done in Tyre 21 and Sidon, 22 they would have repented long ago, sitting in sackcloth and ashes. 10:14 But it will be more bearable for Tyre and Sidon in the judgment than for you! 10:15 And you, Capernaum, 23 will you be exalted to heaven? 24 No, you will be thrown down to Hades! 25
10:26 For if we deliberately keep on sinning after receiving the knowledge of the truth, no further sacrifice for sins is left for us, 37 10:27 but only a certain fearful expectation of judgment and a fury 38 of fire that will consume God’s enemies. 39 10:28 Someone who rejected the law of Moses was put to death 40 without mercy on the testimony of two or three witnesses. 41 10:29 How much greater punishment do you think that person deserves who has contempt for 42 the Son of God, and profanes 43 the blood of the covenant that made him holy, 44 and insults the Spirit of grace? 10:30 For we know the one who said, “Vengeance is mine, I will repay,” 45 and again, “The Lord will judge his people.” 46 10:31 It is a terrifying thing to fall into the hands of the living God.
“What is man that you think of him 48 or the son of man that you care for him?
1 tn Or “guilt.”
2 tn Heb “strengthen the hand of.”
3 tn Or “you have multiplied your abominable deeds beyond them.”
4 tn Grk “Truly (ἀμήν, amhn), I say to you.”
5 sn The allusion to Sodom and Gomorrah, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment.
6 tn The Greek word here is πόλις (polis) which can be translated “city” or “town.” “Cities” was chosen here to emphasize the size of the places Jesus’ mentions in the following verses.
7 sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after
8 tn This introduces a second class (contrary to fact) condition in the Greek text.
9 tn Or “powerful deeds.”
10 map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3.
11 sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”
12 sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.
13 tn The interrogative particle introducing this question expects a negative reply.
14 sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Luke 10:15; 16:23; Rev 20:13-14).
15 sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious, and will result in more severe punishment, than the worst sins of the old era. The phrase region of Sodom is in emphatic position in the Greek text.
16 sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment. The noun Sodom is in emphatic position in the Greek text.
17 tn Or “city.”
18 sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after
19 tn This introduces a second class (contrary to fact) condition in the Greek text.
20 tn Or “powerful deeds.”
21 map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3.
22 sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”
23 sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.
24 tn The interrogative particle introducing this question expects a negative reply.
25 sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14).
26 tn Grk “they would not have sin” (an idiom).
27 tn Or “If I had not done.”
28 tn Grk “the works.”
29 tn Grk “they would not have sin” (an idiom).
30 tn The words “the deeds” are supplied to clarify from context what was seen. Direct objects in Greek were often omitted when clear from the context.
31 tn Or “But now they have both seen and hated both me and my Father.” It is possible to understand both the “seeing” and the “hating” to refer to both Jesus and the Father, but this has the world “seeing” the Father, which seems alien to the Johannine Jesus. (Some point out John 14:9 as an example, but this is addressed to the disciples, not to the world.) It is more likely that the “seeing” refers to the miraculous deeds mentioned in the first half of the verse. Such an understanding of the first “both – and” construction is apparently supported by BDF §444.3.
32 tn Or “have fallen away.”
33 tn Or “while”; Grk “crucifying…and holding.” The Greek participles here (“crucifying…and holding”) can be understood as either causal (“since”) or temporal (“while”).
34 tn Grk “recrucifying the son of God for themselves.”
35 tn Grk “comes upon.”
36 tn Grk “near to a curse.”
37 tn Grk “is left,” with “for us” implied by the first half of the verse.
38 tn Grk “zeal,” recalling God’s jealous protection of his holiness and honor (cf. Exod 20:5).
39 tn Grk “the enemies.”
40 tn Grk “dies.”
41 sn An allusion to Deut 17:6.
42 tn Grk “tramples under foot.”
43 tn Grk “regarded as common.”
44 tn Grk “by which he was made holy.”
45 sn A quotation from Deut 32:35.
46 sn A quotation from Deut 32:36.
47 tn Grk “the worshipers, having been purified once for all, would have.”
48 tn Grk “remember him.”
49 tn Grk “as.”
50 tn Grk “the towns [or cities] surrounding them.”
51 tn Grk “strange flesh.” This phrase has been variously interpreted. It could refer to flesh of another species (such as angels lusting after human flesh). This would aptly describe the sin of the angels, but not easily explain the sin of Sodom and Gomorrah. It could refer to the homosexual practices of the Sodomites, but a difficulty arises from the use of ἕτερος ({etero"; “strange,” “other”). When this is to be distinguished from ἄλλος (allos, “another”) it suggests “another of a different kind.” If so, would that properly describe homosexual behavior? In response, the language could easily be compact: “pursued flesh other than what was normally pursued.” However, would this find an analogy in the lust of angels (such would imply that angels normally had sexual relations of some sort, but cf. Matt 22:30)? Another alternative is that the focus of the parallel is on the activity of the surrounding cities and the activity of the angels. This is especially plausible since the participles ἐκπορνεύσασαι (ekporneusasai, “having indulged in sexual immorality”) and ἀπελθοῦσαι (apelqousai, “having pursued”) have concord with “cities” (πόλεις, poleis), a feminine plural noun, rather than with Sodom and Gomorrah (both masculine nouns). If so, then their sin would not necessarily have to be homosexuality. However, most likely the feminine participles are used because of constructio ad sensum (construction according to sense). That is, since both Sodom and Gomorrah are cities, the feminine is used to imply that all the cities are involved. The connection with angels thus seems to be somewhat loose: Both angels and Sodom and Gomorrah indulged in heinous sexual immorality. Thus, whether the false teachers indulge in homosexual activity is not the point; mere sexual immorality is enough to condemn them.
52 tn Or “in the same way as.”
53 tn “Angels” is not in the Greek text; but the masculine demonstrative pronoun most likely refers back to the angels of v. 6.