Isaiah 64:6-7

64:6 We are all like one who is unclean,

all our so-called righteous acts are like a menstrual rag in your sight. ¹ 

We all wither like a leaf;

our sins carry us away like the wind.

64:7 No one invokes ²  your name,

or makes an effort ³  to take hold of you.

For you have rejected us ⁴ 

and handed us over to our own sins. ⁵ 

Ezekiel 33:10

33:10 “And you, son of man, say to the house of Israel, ‘This is what you have said: “Our rebellious acts and our sins have caught up with us, ⁶  and we are wasting away because of them. How then can we live?”’

Zechariah 3:3-4

3:3 Now Joshua was dressed in filthy clothes ⁷  as he stood there before the angel. 3:4 The angel ⁸  spoke up to those standing all around, “Remove his filthy clothes.” Then he said to Joshua, “I have freely forgiven your iniquity and will dress you ⁹  in fine clothing.”

John 8:21

Where Jesus Came From and Where He is Going

8:21 Then Jesus ¹⁰  said to them again, ¹¹  “I am going away, and you will look for me ¹²  but will die in your sin. ¹³  Where I am going you cannot come.”

John 8:24

8:24 Thus I told you ¹⁴  that you will die in your sins. For unless you believe that I am he, ¹⁵  you will die in your sins.”

John 8:1

8:1 But Jesus went to the Mount of Olives. ¹⁶ 

Colossians 1:17

1:17 He himself is before all things and all things are held together ¹⁷  in him.

[64:6]  ¹ tn Heb “and like a garment of menstruation [are] all our righteous acts”; KJV, NIV “filthy rags”; ASV “a polluted garment.”

[64:7]  ² tn Or “calls out in”; NASB, NIV, NRSV “calls on.”

[64:7]  ³ tn Or “rouses himself”; NASB “arouses himself.”

[64:7]  ⁴ tn Heb “for you have hidden your face from us.”

[64:7]  ⁵ tc The Hebrew text reads literally, “and you caused us to melt in the hand of our sin.” The verb וַתְּמוּגֵנוּ (vattÿmugenu) is a Qal preterite 2nd person masculine singular with a 1st person common plural suffix from the root מוּג (mug, “melt”). However, elsewhere the Qal of this verb is intransitive. If the verbal root מוּג (mug) is retained here, the form should be emended to a Polel pattern (וַתְּמֹגְגֵנוּ, vattÿmogÿgenu). The translation assumes an emendation to וַתְּמַגְּנֵנוּ (vattÿmaggÿnenu, “and you handed us over”). This form is a Piel preterite 2nd person masculine singular with a 1st person common plural suffix from the verbal root מִגֵּן (miggen, “hand over, surrender”; see HALOT 545 s.v. מגן and BDB 171 s.v. מָגָן). The point is that God has abandoned them to their sinful ways and no longer seeks reconciliation.

[33:10]  ⁶ tn Heb “(are) upon us.”

[3:3]  ⁷ sn The Hebrew word צוֹאִים (tso’im) means “excrement.” This disgusting figure of speech suggests Joshua’s absolute disqualification for priestly service in the flesh, but v. 2 speaks of his having been rescued from that deplorable state by God’s grace. He is like a burning stick pulled out of the fire before it is consumed. This is a picture of cleansing, saving grace.

[3:4]  ⁸ tn Heb “and he”; the referent (the angel, cf. v. 1) has been specified in the translation for clarity.

[3:4]  ⁹ tn The occurrence of the infinitive absolute here for an expected imperfect 1st person common singular (or even imperative 2nd person masculine plural or preterite 3rd person masculine plural) is well-attested elsewhere. Most English translations render this as 1st person singular (“and I will clothe”), but cf. NAB “Take off…and clothe him.”

[8:21]  ¹⁰ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[8:21]  ¹¹ tn The expression οὖν πάλιν (oun palin) indicates some sort of break in the sequence of events, but it is not clear how long. The author does not mention the interval between 8:12-20 and this next recorded dialogue. The feast of Tabernacles is past, and the next reference to time is 10:22, where the feast of the Dedication is mentioned. The interval is two months, and these discussions could have taken place at any time within that interval, as long as one assumes something of a loose chronological framework. However, if the material in the Fourth Gospel is arranged theologically or thematically, such an assumption would not apply.

[8:21]  ¹² tn Grk “you will seek me.”

[8:21]  ¹³ tn The expression ἐν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε (en th Jamartia Jumwn apoqaneisqe) is similar to an expression found in the LXX at Ezek 3:18, 20 and Prov 24:9. Note the singular of ἁμαρτία (the plural occurs later in v. 24). To die with one’s sin unrepented and unatoned would be the ultimate disaster to befall a person. Jesus’ warning is stern but to the point.

[8:24]  ¹⁴ tn Grk “thus I said to you.”

[8:24]  ¹⁵ tn Grk “unless you believe that I am.” In this context there is an implied predicate nominative (“he”) following the “I am” phrase. What Jesus’ hearers had to acknowledge is that he was who he claimed to be, i.e., the Messiah (cf. 20:31). This view is also reflected in English translations like NIV (“if you do not believe that I am the one I claim to be”), NLT (“unless you believe that I am who I say I am”), and CEV (“if you don’t have faith in me for who I am”). For a different view that takes this “I am” and the one in 8:28 as nonpredicated (i.e., absolute), see R. E. Brown, John (AB), 1:533-38. Such a view refers sees the nonpredicated “I am” as a reference to the divine Name revealed in Exod 3:14, and is reflected in English translations like NAB (“if you do not believe that I AM, you will die in your sins”) and TEV (“you will die in your sins if you do not believe that ‘I Am Who I Am’”).

[8:1]  ¹⁶ sn The Mount of Olives is a hill running north to south about 1.8 mi (3 km) long, lying east of Jerusalem across the Kidron Valley. It was named for the large number of olive trees that grew on it.

[1:17]  ¹⁷ tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.