John 3:18-21

3:18 The one who believes in him is not condemned. ¹  The one who does not believe has been condemned ²  already, because he has not believed in the name of the one and only ³  Son of God. 3:19 Now this is the basis for judging: ⁴  that the light has come into the world and people ⁵  loved the darkness rather than the light, because their deeds were evil. 3:20 For everyone who does evil deeds hates the light and does not come to the light, so that their deeds will not be exposed. 3:21 But the one who practices the truth comes to the light, so that it may be plainly evident that his deeds have been done in God. ⁶ 

John 9:41

9:41 Jesus replied, ⁷  “If you were blind, you would not be guilty of sin, ⁸  but now because you claim that you can see, ⁹  your guilt ¹⁰  remains.” ¹¹ 

John 12:48

12:48 The one who rejects me and does not accept ¹²  my words has a judge; ¹³  the word ¹⁴  I have spoken will judge him at the last day.

John 19:11

19:11 Jesus replied, “You would have no authority ¹⁵  over me at all, unless it was given to you from above. Therefore the one who handed me over to you ¹⁶  is guilty of greater sin.” ¹⁷ 

Ezekiel 2:5

2:5 And as for them, ¹⁸  whether they listen ¹⁹  or not – for they are a rebellious ²⁰  house ²¹  – they will know that a prophet has been among them.

Ezekiel 33:31-33

33:31 They come to you in crowds, ²²  and they sit in front of you as ²³  my people. They hear your words, but do not obey ²⁴  them. For they talk lustfully, ²⁵  and their heart is set on ²⁶  their own advantage. ²⁷  33:32 Realize ²⁸  that to them you are like a sensual song, a beautiful voice and skilled musician. ²⁹  They hear your words, but they do not obey them. ³⁰  33:33 When all this comes true – and it certainly will ³¹  – then they will know that a prophet was among them.”

Luke 12:46

12:46 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, and will cut him in two, ³²  and assign him a place with the unfaithful. ³³ 

Acts 17:30

17:30 Therefore, although God has overlooked ³⁴  such times of ignorance, ³⁵  he now commands all people ³⁶  everywhere to repent, ³⁷ 

Acts 17:2

17:2 Paul went to the Jews in the synagogue, ³⁸  as he customarily did, and on three Sabbath days he addressed ³⁹  them from the scriptures,

Colossians 2:14-16

2:14 He has destroyed ⁴⁰  what was against us, a certificate of indebtedness ⁴¹  expressed in decrees opposed to us. He has taken it away by nailing it to the cross. 2:15 Disarming ⁴²  the rulers and authorities, he has made a public disgrace of them, triumphing over them by the cross. ⁴³ 

2:16 Therefore do not let anyone judge you with respect to food or drink, or in the matter of a feast, new moon, or Sabbath days –

Hebrews 6:4-8

6:4 For it is impossible in the case of those who have once been enlightened, tasted the heavenly gift, become partakers of the Holy Spirit, 6:5 tasted the good word of God and the miracles of the coming age, 6:6 and then have committed apostasy, ⁴⁴  to renew them again to repentance, since ⁴⁵  they are crucifying the Son of God for themselves all over again ⁴⁶  and holding him up to contempt. 6:7 For the ground that has soaked up the rain that frequently falls on ⁴⁷  it and yields useful vegetation for those who tend it receives a blessing from God. 6:8 But if it produces thorns and thistles, it is useless and about to be cursed; ⁴⁸  its fate is to be burned.

James 4:17

4:17 So whoever knows what is good to do ⁴⁹  and does not do it is guilty of sin. ⁵⁰ 

[3:18]  ¹ tn Grk “judged.”

[3:18]  ² tn Grk “judged.”

[3:18]  ³ tn See the note on the term “one and only” in 3:16.

[3:19]  ⁴ tn Or “this is the reason for God judging,” or “this is how judgment works.”

[3:19]  ⁵ tn Grk “and men,” but in a generic sense, referring to people of both genders (as “everyone” in v. 20 makes clear).

[3:21]  ⁶ sn John 3:16-21 provides an introduction to the (so-called) “realized” eschatology of the Fourth Gospel: Judgment has come; eternal life may be possessed now, in the present life, as well as in the future. The terminology “realized eschatology” was originally coined by E. Haenchen and used by J. Jeremias in discussion with C. H. Dodd, but is now characteristically used to describe Dodd’s own formulation. See L. Goppelt, Theology of the New Testament, 1:54, note 10, and R. E. Brown (John [AB], 1:cxvii-cxviii) for further discussion. Especially important to note is the element of choice portrayed in John’s Gospel. If there is a twofold reaction to Jesus in John’s Gospel, it should be emphasized that that reaction is very much dependent on a person’s choice, a choice that is influenced by his way of life, whether his deeds are wicked or are done in God (John 3:20-21). For John there is virtually no trace of determinism at the surface. Only when one looks beneath the surface does one find statements like “no one can come to me, unless the Father who sent me draws him” (John 6:44).

[9:41]  ⁷ tn Grk “Jesus said to them.”

[9:41]  ⁸ tn Grk “you would not have sin.”

[9:41]  ⁹ tn Grk “now because you say, ‘We see…’”

[9:41]  ¹⁰ tn Or “your sin.”

[9:41]  ¹¹ sn Because you claim that you can see, your guilt remains. The blind man received sight physically, and this led him to see spiritually as well. But the Pharisees, who claimed to possess spiritual sight, were spiritually blinded. The reader might recall Jesus’ words to Nicodemus in 3:10, “Are you the teacher of Israel and don’t understand these things?” In other words, to receive Jesus was to receive the light of the world, to reject him was to reject the light, close one’s eyes, and become blind. This is the serious sin of which Jesus had warned before (8:21-24). The blindness of such people was incurable since they had rejected the only cure that exists (cf. 12:39-41).

[12:48]  ¹² tn Or “does not receive.”

[12:48]  ¹³ tn Grk “has one who judges him.”

[12:48]  ¹⁴ tn Or “message.”

[19:11]  ¹⁵ tn Or “power.”

[19:11]  ¹⁶ tn Or “who delivered me over to you.”

[19:11]  ¹⁷ tn Grk “has the greater sin” (an idiom).

[2:5]  ¹⁸ tn Heb “they”; the phrase “And as for them” has been used in the translation for clarity.

[2:5]  ¹⁹ tn The Hebrew word implies obedience rather than mere hearing or paying attention.

[2:5]  ²⁰ tn This Hebrew adjective is also used to describe the Israelites in Num 17:25 and Isa 30:9.

[2:5]  ²¹ sn The book of Ezekiel frequently refers to the Israelites as a rebellious house (Ezek 2:5, 6, 8; 3:9, 26-27; 12:2-3, 9, 25; 17:12; 24:3).

[33:31]  ²² tn Heb “as people come.” Apparently this is an idiom indicating that they come in crowds. See D. I. Block, Ezekiel (NICOT), 2:264.

[33:31]  ²³ tn The word “as” is supplied in the translation.

[33:31]  ²⁴ tn Heb “do.”

[33:31]  ²⁵ tn Heb “They do lust with their mouths.”

[33:31]  ²⁶ tn Heb “goes after.”

[33:31]  ²⁷ tn The present translation understands the term often used for “unjust gain” in a wider sense, following M. Greenberg, who also notes that the LXX uses a term which can describe either sexual or ritual pollution. See M. Greenberg, Ezekiel (AB), 2:687.

[33:32]  ²⁸ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.

[33:32]  ²⁹ tn Heb “one who makes playing music well.”

[33:32]  ³⁰ sn Similar responses are found in Isa 29:13; Matt 21:28-32; James 1:22-25.

[33:33]  ³¹ tn Heb “behold it is coming.”

[12:46]  ³² tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).

[12:46]  ³³ tn Or “unbelieving.” Here the translation employs the slightly more ambiguous “unfaithful,” which creates a link with the point of the parable – faithfulness versus unfaithfulness in servants. The example of this verse must be taken together with the examples of vv. 47-48 as part of a scale of reactions with the most disobedient response coming here. The fact that this servant is placed in a distinct group, unlike the one in vv. 47-48, also suggests ultimate exclusion. This is the hypocrite of Matt 24:51.

[17:30]  ³⁴ tn Or “has deliberately paid no attention to.”

[17:30]  ³⁵ tn Or “times when people did not know.”

[17:30]  ³⁶ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[17:30]  ³⁷ sn He now commands all people everywhere to repent. God was now asking all mankind to turn to him. No nation or race was excluded.

[17:2]  ³⁸ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ³⁹ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[2:14]  ⁴⁰ tn The participle ἐξαλείψας (exaleiyas) is a temporal adverbial participle of contemporaneous time related to the previous verb συνεζωοποίησεν (sunezwopoihsen), but has been translated as a finite verb because of the complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences. For the meaning “destroy” see BDAG 344-45 s.v. ἐξαλείφω 2.

[2:14]  ⁴¹ tn On the translation of χειρόγραφον (ceirografon), see BDAG 1083 s.v. which refers to it as “a certificate of indebtedness.”

[2:15]  ⁴² tn See BDAG 100 s.v. ἀπεκδύομαι 2.

[2:15]  ⁴³ tn The antecedent of the Greek pronoun αὐτῷ (autw) could either be “Christ” or the “cross.” There are several reasons for choosing “the cross” as the antecedent for αὐτῷ in verse 15: (1) The nearest antecedent is τῷ σταυρῷ (tw staurw) in v. 14; (2) the idea of ἐδειγμάτισεν ἐν παρρησία (edeigmatisen en parrhsia, “made a public disgrace”) seems to be more in keeping with the idea of the cross; (3) a reference to Christ seems to miss the irony involved in the idea of triumph – the whole point is that where one would expect defeat, there came the victory; (4) if Christ is the subject of the participles in v. 15 then almost certainly the cross is the referent for αὐτῷ. Thus the best solution is to see αὐτῷ as a reference to the cross and the preposition ἐν (en) indicating “means” (i.e., by means of the cross) or possibly (though less likely) location (on the cross).

[6:6]  ⁴⁴ tn Or “have fallen away.”

[6:6]  ⁴⁵ tn Or “while”; Grk “crucifying…and holding.” The Greek participles here (“crucifying…and holding”) can be understood as either causal (“since”) or temporal (“while”).

[6:6]  ⁴⁶ tn Grk “recrucifying the son of God for themselves.”

[6:7]  ⁴⁷ tn Grk “comes upon.”

[6:8]  ⁴⁸ tn Grk “near to a curse.”

[4:17]  ⁴⁹ tn Or “knows how to do what is good.”

[4:17]  ⁵⁰ tn Grk “to him it is sin.”