25:31 “When 1 the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne. 25:32 All 2 the nations will be assembled before him, and he will separate people one from another like a shepherd separates the sheep from the goats. 25:33 He 3 will put the sheep on his right and the goats on his left. 25:34 Then the king will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. 25:35 For I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, 25:36 I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.’ 25:37 Then the righteous will answer him, 4 ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? 25:38 When 5 did we see you a stranger and invite you in, or naked and clothe you? 25:39 When 6 did we see you sick or in prison and visit you?’ 25:40 And the king will answer them, 7 ‘I tell you the truth, 8 just as you did it for one of the least of these brothers or sisters 9 of mine, you did it for me.’
25:41 “Then he will say 10 to those on his left, ‘Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels! 25:42 For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink. 25:43 I was a stranger and you did not receive me as a guest, naked and you did not clothe me, sick and in prison and you did not visit me.’ 25:44 Then they too will answer, 11 ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not give you whatever you needed?’ 25:45 Then he will answer them, 12 ‘I tell you the truth, 13 just as you did not do it for one of the least of these, you did not do it for me.’ 25:46 And these will depart into eternal punishment, but the righteous into eternal life.”
1:9 For this reason we also, from the day we heard about you, 19 have not ceased praying for you and asking God 20 to fill 21 you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live 22 worthily of the Lord and please him in all respects 23 – bearing fruit in every good deed, growing in the knowledge of God,
1:1 From Paul, 24 an apostle of Christ Jesus by the will of God, and Timothy our brother,
1:7 (Look! He is returning with the clouds, 25
and every eye will see him,
even 26 those who pierced him, 27
and all the tribes 28 on the earth will mourn because 29 of him.
This will certainly come to pass! 30 Amen.) 31
20:11 Then 32 I saw a large 33 white throne and the one who was seated on it; the earth and the heaven 34 fled 35 from his presence, and no place was found for them. 20:12 And I saw the dead, the great and the small, standing before the throne. Then 36 books were opened, and another book was opened – the book of life. 37 So 38 the dead were judged by what was written in the books, according to their deeds. 39
1 tn Here δέ (de) has not been translated.
2 tn Here καί (kai) has not been translated.
3 tn Here καί (kai) has not been translated.
4 tn Grk “answer him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
5 tn Here δέ (de) has not been translated.
6 tn Here δέ (de) has not been translated.
7 tn Grk “answering, the king will say to them.” This is somewhat redundant and has been simplified in the translation.
8 tn Grk “Truly (ἀμήν, amhn), I say to you.”
9 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). In this context Jesus is ultimately speaking of his “followers” (whether men or women, adults or children), but the familial connotation of “brothers and sisters” is also important to retain here.
10 tn Here καί (kai) has not been translated.
11 tn Grk “Then they will answer, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
12 tn Grk “answer them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
13 tn Grk “Truly (ἀμήν, amhn), I say to you.”
14 tc Certain
15 tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.
16 tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
17 tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").
18 tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì46 א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א2 C D1 Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.
19 tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.
20 tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.
21 tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.
22 tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”
23 tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”
24 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
25 sn An allusion to Dan 7:13.
26 tn Here καί (kai) was translated as ascensive.
27 sn An allusion to Zech 12:10.
28 tn In this context, tribes (φυλαί, fulai) could also be translated as “nations” or “peoples” (L&N 11.56).
29 tn The conjunction ἐπί (epi) is most likely causal here. The people who crucified him are those of every tribe on the earth and they will mourn because he comes as judge.
30 tn Grk “Yes, Amen.” The expression “This will certainly come to pass” is an attempt to capture the force of the juxtaposition of the Greek ναί (nai) and the Hebrew ἀμήν (amhn). See L&N 69.1.
31 sn These lines are placed in parentheses because they form an aside to the main argument.
32 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
33 tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.
34 tn Or “and the sky.” The same Greek word means both “heaven” and “sky,” and context usually determines which is meant. In this apocalyptic scene, however, it is difficult to be sure what referent to assign the term.
35 tn Or “vanished.”
36 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
37 tn Grk “another book was opened, which is of life.”
38 tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.
39 tn Grk “from the things written in the books according to their works.”