Leviticus 10:3

10:3 Moses then said to Aaron, “This is what the Lord spoke: ‘Among the ones close to me I will show myself holy, ¹  and in the presence of all the people I will be honored.’” ²  So Aaron kept silent.

Ezekiel 3:17-18

3:17 “Son of man, I have appointed you a watchman ³  for the house of Israel. Whenever you hear a word from my mouth, you must give them a warning from me. 3:18 When I say to the wicked, “You will certainly die,” ⁴  and you do not warn him – you do not speak out to warn the wicked to turn from his wicked deed and wicked lifestyle so that he may live – that wicked person will die for his iniquity, ⁵  but I will hold you accountable for his death. ⁶ 

Ezekiel 33:7-9

33:7 “As for you, son of man, I have made you a watchman ⁷  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,’ ⁸  and you do not warn ⁹  the wicked about his behavior, ¹⁰  the wicked man will die for his iniquity, but I will hold you accountable for his death. ¹¹  33:9 But if you warn the wicked man to change his behavior, ¹²  and he refuses to change, ¹³  he will die for his iniquity, but you have saved your own life.

Luke 6:37

Do Not Judge Others

6:37 “Do ¹⁴  not judge, ¹⁵  and you will not be judged; ¹⁶  do not condemn, and you will not be condemned; forgive, ¹⁷  and you will be forgiven.

Luke 12:47-48

12:47 That ¹⁸  servant who knew his master’s will but did not get ready or do what his master asked ¹⁹  will receive a severe beating. 12:48 But the one who did not know his master’s will ²⁰  and did things worthy of punishment ²¹  will receive a light beating. ²²  From everyone who has been given much, much will be required, ²³  and from the one who has been entrusted with much, ²⁴  even more will be asked. ²⁵ 

Luke 16:2

16:2 So ²⁶  he called the manager ²⁷  in and said to him, ‘What is this I hear about you? ²⁸  Turn in the account of your administration, ²⁹  because you can no longer be my manager.’

Acts 20:26-27

20:26 Therefore I declare ³⁰  to you today that I am innocent ³¹  of the blood of you all. ³²  20:27 For I did not hold back from ³³  announcing ³⁴  to you the whole purpose ³⁵  of God.

Acts 20:1

Paul Travels Through Macedonia and Greece

20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging ³⁶  them and saying farewell, ³⁷  he left to go to Macedonia. ³⁸ 

Colossians 4:2-5

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving. 4:3 At the same time pray ³⁹  for us too, that ⁴⁰  God may open a door for the message ⁴¹  so that we may proclaim ⁴²  the mystery of Christ, for which I am in chains. ⁴³  4:4 Pray that I may make it known as I should. ⁴⁴  4:5 Conduct yourselves ⁴⁵  with wisdom toward outsiders, making the most of the opportunities.

Colossians 4:2

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving.

Colossians 1:10

1:10 so that you may live ⁴⁶  worthily of the Lord and please him in all respects ⁴⁷  – bearing fruit in every good deed, growing in the knowledge of God,

Hebrews 13:17

13:17 Obey your leaders and submit to them, for they keep watch over your souls and will give an account for their work. ⁴⁸  Let them do this ⁴⁹  with joy and not with complaints, for this would be no advantage for you.

[10:3]  ¹ tn The Niphal verb of the Hebrew root קָדַשׁ (qadash) can mean either “to be treated as holy” (so here, e.g., BDB 873 s.v. קָּדַשׁ, LXX, NASB, and NEB) or “to show oneself holy” (so here, e.g., HALOT 1073 s.v. קדשׁnif.1, NIV, NRSV, NLT; J. Milgrom, Leviticus [AB], 1:595, 601-3; and J. E. Hartley, Leviticus [WBC], 133-34). The latter rendering seems more likely here since, in the immediate context, the Lord himself had indeed shown himself to be holy by the way he responded to the illegitimate incense offering of Nadab and Abihu. They had not treated the Lord as holy, so the Lord acted on his own behalf to show that he was indeed holy.

[10:3]  ² tn In this context the Niphal of the Hebrew root כָּבֵד (kaved) can mean “to be honored” (e.g., NASB and NIV here), “be glorified” (ASV, NRSV and NLT here), or “glorify oneself, show one’s glory” (cf. NAB; e.g., specifically in this verse HALOT 455 s.v. כבדnif.3; J. Milgrom, Leviticus [AB], 1:595, 603-4; and J. E. Hartley, Leviticus [WBC], 126, 134). Comparing this clause with the previous one (see the note above), the point may be that when the Lord shows himself to be holy as he has done in 10:1-2, this results in him being honored (i.e., reverenced, feared, treated with respect) among the people. This suggests the passive rendering. It is possible, however, that one should use the reflexive rendering here as in the previous clause. If so, the passage means that the Lord showed both his holiness and his glory in one outbreak against Nadab and Abihu.

[3:17]  ³ tn The literal role of a watchman is described in 2 Sam 18:24; 2 Kgs 9:17.

[3:18]  ⁴ sn Even though the infinitive absolute is used to emphasize the warning, the warning is still implicitly conditional, as the following context makes clear.

[3:18]  ⁵ 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.”

[3:18]  ⁶ 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).

[33:7]  ⁷ sn Jeremiah (Jer 6:17) and Habakkuk (Hab 2:1) also served in the role of a watchman.

[33:8]  ⁸ tn The same expression occurs in Gen 2:17.

[33:8]  ⁹ tn Heb “and you do not speak to warn.”

[33:8]  ¹⁰ tn Heb “way.”

[33:8]  ¹¹ tn Heb “and his blood from your hand I will seek.”

[33:9]  ¹² tn Heb “from his way to turn from it.”

[33:9]  ¹³ tn Heb “and he does not turn from his way.”

[6:37]  ¹⁴ tn Grk “And do.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:37]  ¹⁵ sn As the Gospel makes clear, with the statement do not judge Jesus had in mind making a judgment that caused one to cut oneself off from someone so that they ceased to be reached out to (5:27-32; 15:1-32). Jesus himself did make judgments about where people stand (11:37-54), but not in such a way that he ceased to continue to offer them God’s grace.

[6:37]  ¹⁶ sn The point of the statement do not judge, and you will not be judged is that the standards one applies to others God applies back. The passive verbs in this verse look to God’s action.

[6:37]  ¹⁷ sn On forgive see Luke 11:4; 1 Pet 3:7.

[12:47]  ¹⁸ tn Here δέ (de) has not been translated.

[12:47]  ¹⁹ tn Grk “or do according to his will”; the referent (the master) has been specified in the translation for clarity. This example deals with the slave who knew what the command was and yet failed to complete it.

[12:48]  ²⁰ tn Grk “did not know”; the phrase “his master’s will” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.

[12:48]  ²¹ tn Grk “blows.”

[12:48]  ²² tn Grk “will receive few (blows).”

[12:48]  ²³ tn Grk “required from him”; but the words “from him” are redundant in English and have not been translated.

[12:48]  ²⁴ sn Entrusted with much. To be gifted with precious responsibility is something that requires faithfulness.

[12:48]  ²⁵ tn Grk “they will ask even more.”

[16:2]  ²⁶ tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.

[16:2]  ²⁷ tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.

[16:2]  ²⁸ sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.

[16:2]  ²⁹ tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo").

[20:26]  ³⁰ tn Or “testify.”

[20:26]  ³¹ tn Grk “clean, pure,” thus “guiltless” (BDAG 489 s.v. καθαρός 3.a).

[20:26]  ³² tn That is, “that if any of you should be lost, I am not responsible” (an idiom). According to L&N 33.223, the meaning of the phrase “that I am innocent of the blood of all of you” is “that if any of you should be lost, I am not responsible.” However, due to the length of this phrase and its familiarity to many modern English readers, the translation was kept closer to formal equivalence in this case. The word “you” is not in the Greek text, but is implied; Paul is addressing the Ephesian congregation (in the person of its elders) in both v. 25 and 27.

[20:27]  ³³ 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.”

[20:27]  ³⁴ tn Or “proclaiming,” “declaring.”

[20:27]  ³⁵ tn Or “plan.”

[20:1]  ³⁶ tn Or “exhorting.”

[20:1]  ³⁷ tn Or “and taking leave of them.”

[20:1]  ³⁸ sn Macedonia was the Roman province of Macedonia in Greece.

[4:3]  ³⁹ tn Though προσευχόμενοι (proseucomenoi) is an adverbial participle related to the previous imperative, προσκαρτερεῖτε (proskartereite), it is here translated as an independent clause due to requirements of contemporary English style.

[4:3]  ⁴⁰ tn The ἵνα (Jina) clause has been rendered as substantival here, indicating the content of the prayer rather than the purpose for it. These two ideas are very similar and difficult to differentiate in this passage, but the conjunction ἵνα following a verb of praying is generally regarded as giving the content of the prayer.

[4:3]  ⁴¹ tn Grk “that God may open for us a door of the word to speak the mystery of Christ.” The construction in Greek is somewhat awkward in this clause. The translation attempts to simplify this structure somewhat and yet communicate exactly what Paul is asking for.

[4:3]  ⁴² tn Or “so that we may speak.”

[4:3]  ⁴³ tn Or “in prison.”

[4:4]  ⁴⁴ tn The phrase begins with the ἵνα (Jina) clause and is subordinate to the imperative προσκαρτερεῖτε (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the ἵνα of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive λαλῆσαι (lalhsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.

[4:5]  ⁴⁵ tn Grk “walk.” The verb περιπατέω (peripatew) is a common NT idiom for one’s lifestyle, behavior, or manner of conduct (L&N 41.11).

[1:10]  ⁴⁶ 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]  ⁴⁷ 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.”

[13:17]  ⁴⁸ tn Or “as ones who will give an account”; Grk “as giving an account.”

[13:17]  ⁴⁹ tn Grk “that they may do this.”