Isaiah 3:11

3:11 Too bad for the wicked sinners!

For they will get exactly what they deserve. ¹ 

Romans 2:8-9

2:8 but ²  wrath and anger to those who live in selfish ambition ³  and do not obey the truth but follow ⁴  unrighteousness. 2:9 There will be ⁵  affliction and distress on everyone ⁶  who does evil, on the Jew first and also the Greek, ⁷ 

Romans 8:13

8:13 (for if you live according to the flesh, you will ⁸  die), ⁹  but if by the Spirit you put to death the deeds of the body you will live.

Romans 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ¹⁰ 

Colossians 1:9-10

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ¹¹  have not ceased praying for you and asking God ¹²  to fill ¹³  you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live ¹⁴  worthily of the Lord and please him in all respects ¹⁵  – bearing fruit in every good deed, growing in the knowledge of God,

Ephesians 5:5-6

5:5 For you can be confident of this one thing: ¹⁶  that no person who is immoral, impure, or greedy (such a person is an idolater) has any inheritance in the kingdom of Christ and God.

Live in the Light

5:6 Let nobody deceive you with empty words, for because of these things God’s wrath comes on the sons of disobedience. ¹⁷ 

Colossians 3:6

3:6 Because of these things the wrath of God is coming on the sons of disobedience. ¹⁸ 

Revelation 21:27

21:27 but ¹⁹  nothing ritually unclean ²⁰  will ever enter into it, nor anyone who does what is detestable ²¹  or practices falsehood, ²²  but only those whose names ²³  are written in the Lamb’s book of life.

Revelation 22:15

22:15 Outside are the dogs and the sorcerers ²⁴  and the sexually immoral, and the murderers, and the idolaters and everyone who loves and practices falsehood! ²⁵ 

[3:11]  ¹ tn Heb “for the work of his hands will be done to him.”

[2:8]  ² tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:8]  ³ tn Grk “those who [are] from selfish ambition.”

[2:8]  ⁴ tn Grk “are persuaded by, obey.”

[2:9]  ⁵ tn No verb is expressed in this verse, but the verb “to be” is implied by the Greek construction. Literally “suffering and distress on everyone…”

[2:9]  ⁶ tn Grk “every soul of man.”

[2:9]  ⁷ sn Paul uses the term Greek here and in v. 10 to refer to non-Jews, i.e., Gentiles.

[8:13]  ⁸ tn Grk “are about to, are certainly going to.”

[8:13]  ⁹ sn This remark is parenthetical to Paul’s argument.

[8:1]  ¹⁰ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[1:9]  ¹¹ 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.

[1:9]  ¹² 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.

[1:9]  ¹³ 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.

[1:10]  ¹⁴ 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.”

[1:10]  ¹⁵ 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.”

[5:5]  ¹⁶ tn Grk “be knowing this.” See also 2 Pet 1:20 for a similar phrase: τοῦτο πρῶτον γινώσκοντες (touto prwton ginwskonte").

[5:6]  ¹⁷ sn The expression sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” In this context it refers to “all those who are disobedient.” Cf. Eph 2:2-3.

[3:6]  ¹⁸ tc The words ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας (epi tou" Juiou" th" apeiqeia", “on the sons of disobedience”) are lacking in Ì⁴⁶ B b sa, but are found in א A C D F G H I Ψ 075 0278 33 1739 1881 Ï lat sy bo. The words are omitted by several English translations (NASB, NIV, ESV, TNIV). This textual problem is quite difficult to resolve. On the one hand, the parallel account in Eph 5:6 has these words, thus providing scribes a motive for adding them here. On the other hand, the reading without the words may be too hard: The ἐν οἷς (en |oi") of v. 7 seems to have no antecedent without υἱούς already in the text, although it could possibly be construed as neuter referring to the vice list in v. 5. Further, although the witness of B is especially important, there are other places in which B and Ì⁴⁶ share errant readings of omission. Nevertheless, the strength of the internal evidence against the longer reading is at least sufficient to cause doubt here. The decision to retain the words in the text is less than certain.

[21:27]  ¹⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[21:27]  ²⁰ tn Here BDAG 552 s.v. κοινός 2 states, “pert. to being of little value because of being common, common, ordinary, profane…b. specifically, of that which is ceremonially impure: Rv 21:27.”

[21:27]  ²¹ tn Or “what is abhorrent”; Grk “who practices abominations.”

[21:27]  ²² tn Grk “practicing abomination or falsehood.” Because of the way βδέλυγμα (bdelugma) has been translated (“does what is detestable”) it was necessary to repeat the idea from the participle ποιῶν (poiwn, “practices”) before the term “falsehood.” On this term, BDAG 1097 s.v. ψεῦδος states, “ποιεῖν ψεῦδος practice (the things that go with) falsehood Rv 21:27; 22:15.” Cf. Rev 3:9.

[21:27]  ²³ tn Grk “those who are written”; the word “names” is implied.

[22:15]  ²⁴ tn On the term φάρμακοι (farmakoi) see L&N 53.101.

[22:15]  ²⁵ tn Or “lying,” “deceit.”