6:10 I answered, 1
“Who would listen
if I spoke to them and warned them? 2
Their ears are so closed 3
that they cannot hear!
Indeed, 4 what the Lord says is offensive to them.
They do not like it at all. 5
3:20 “When a righteous person turns from his righteousness and commits iniquity, and I set an obstacle 11 before him, he will die. If you have not warned him, he will die for his sin. The righteous deeds he performed will not be considered, but I will hold you accountable for his death. 3:21 However, if you warn the righteous person not to sin, and he 12 does not sin, he will certainly live because he was warned, and you will have saved your own life.”
33:7 “As for you, son of man, I have made you a watchman 17 for the house of Israel. Whenever you hear a word from my mouth, you must warn them on my behalf. 33:8 When I say to the wicked, ‘O wicked man, you must certainly die,’ 18 and you do not warn 19 the wicked about his behavior, 20 the wicked man will die for his iniquity, but I will hold you accountable for his death. 21 33:9 But if you warn the wicked man to change his behavior, 22 and he refuses to change, 23 he will die for his iniquity, but you have saved your own life.
3:7 But when he saw many Pharisees 24 and Sadducees 25 coming to his baptism, he said to them, “You offspring of vipers! Who warned you to flee from the coming wrath?
20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging 37 them and saying farewell, 38 he left to go to Macedonia. 39
1 tn These words are not in the text but are supplied in the translation for clarity.
2 tn Or “To whom shall I speak? To whom shall I give warning? Who will listen?” Heb “Unto whom shall I speak and give warning that they may listen?”
3 tn Heb “are uncircumcised.”
4 tn Heb “Behold!”
5 tn Heb “They do not take pleasure in it.”
6 tn The literal role of a watchman is described in 2 Sam 18:24; 2 Kgs 9:17.
7 sn Even though the infinitive absolute is used to emphasize the warning, the warning is still implicitly conditional, as the following context makes clear.
8 tn Or “in his punishment.” The phrase “in/for [a person’s] iniquity” occurs fourteen times in Ezekiel: here and v. 19; 4:17; 7:13, 16; 18: 17, 18, 19, 20; 24:23; 33:6, 8, 9; 39:23. The Hebrew word for “iniquity” may also mean the “punishment for iniquity.”
9 tn Heb “his blood I will seek from your hand.” The expression “seek blood from the hand” is equivalent to requiring the death penalty (2 Sam 4:11-12).
10 tn Verses 17-19 are repeated in Ezek 33:7-9.
11 tn Or “stumbling block.” The Hebrew term refers to an obstacle in the road in Lev 19:14.
12 tn Heb “the righteous man.”
13 tn Heb “his blood will be on his own head.”
14 tn Heb “his blood will be on him.”
15 tn Or “in his punishment.” The phrase “in/for [a person’s] iniquity/punishment” occurs fourteen times in Ezekiel: here and in vv. 8 and 9; 3:18, 19; 4:17; 7:13, 16; 18: 17, 18, 19, 20; 24:23; 39:23. The Hebrew word for “iniquity” may also mean the “punishment” for iniquity or “guilt” of iniquity.
16 tn Heb “his blood from the hand of the watchman I will seek.”
17 sn Jeremiah (Jer 6:17) and Habakkuk (Hab 2:1) also served in the role of a watchman.
18 tn The same expression occurs in Gen 2:17.
19 tn Heb “and you do not speak to warn.”
20 tn Heb “way.”
21 tn Heb “and his blood from your hand I will seek.”
22 tn Heb “from his way to turn from it.”
23 tn Heb “and he does not turn from his way.”
24 sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
25 sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.
26 tn Or “did not avoid.” BDAG 1041 s.v. ὑποστέλλω 2.b has “shrink from, avoid implying fear…οὐ γὰρ ὑπεστειλάμην τοῦ μὴ ἀναγγεῖλαι I did not shrink from proclaiming Ac 20:27”; L&N 13.160 has “to hold oneself back from doing something, with the implication of some fearful concern – ‘to hold back from, to shrink from, to avoid’…‘for I have not held back from announcing to you the whole purpose of God’ Ac 20:27.”
27 tn Or “proclaiming,” “declaring.”
28 tn Or “plan.”
29 tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.
30 tn Grk “in which.”
31 tn Or “guardians.” BDAG 379-80 s.v. ἐπίσκοπος 2 states, “The term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition…Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.
32 tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì74 A C* D E Ψ 33 1739 al co), while the majority of the later minuscule
33 tn Or “acquired.”
34 tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.
35 tn Or “be watchful.”
36 tn Or “admonishing.”
37 tn Or “exhorting.”
38 tn Or “and taking leave of them.”
39 sn Macedonia was the Roman province of Macedonia in Greece.
40 tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.
41 tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”
42 tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).
43 tc διὰ τοῦ αἵματος αὐτοῦ (dia tou {aimato" autou, “through his blood”) is read at this juncture by several minuscule