Psalms 50:6

50:6 The heavens declare his fairness, ¹ 

for God is judge. ²  (Selah)

Psalms 96:13

96:13 before the Lord, for he comes!

For he comes to judge the earth!

He judges the world fairly, ³ 

and the nations in accordance with his justice. ⁴ 

Psalms 98:9

98:9 before the Lord!

For he comes to judge the earth!

He judges the world fairly, ⁵ 

and the nations in a just manner.

Matthew 16:27

16:27 For the Son of Man will come with his angels in the glory of his Father, and then he will reward each person according to what he has done. ⁶ 

Matthew 25:31-46

The Judgment

25:31 “When ⁷  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 ⁸  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 ⁹  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, ¹⁰  ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? 25:38 When ¹¹  did we see you a stranger and invite you in, or naked and clothe you? 25:39 When ¹²  did we see you sick or in prison and visit you?’ 25:40 And the king will answer them, ¹³  ‘I tell you the truth, ¹⁴  just as you did it for one of the least of these brothers or sisters ¹⁵  of mine, you did it for me.’

25:41 “Then he will say ¹⁶  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, ¹⁷  ‘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, ¹⁸  ‘I tell you the truth, ¹⁹  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.”

John 5:22-27

5:22 Furthermore, the Father does not judge ²⁰  anyone, but has assigned ²¹  all judgment to the Son, 5:23 so that all people ²²  will honor the Son just as they honor the Father. The one who does not honor the Son does not honor the Father who sent him.

5:24 “I tell you the solemn truth, ²³  the one who hears ²⁴  my message ²⁵  and believes the one who sent me has eternal life and will not be condemned, ²⁶  but has crossed over from death to life. 5:25 I tell you the solemn truth, ²⁷  a time ²⁸  is coming – and is now here – when the dead will hear the voice of the Son of God, and those who hear will live. 5:26 For just as the Father has life in himself, thus he has granted the Son to have life in himself, 5:27 and he has granted the Son ²⁹  authority to execute judgment, ³⁰  because he is the Son of Man.

Acts 10:42

10:42 He ³¹  commanded us to preach to the people and to warn ³²  them ³³  that he is the one ³⁴  appointed ³⁵  by God as judge ³⁶  of the living and the dead.

Acts 17:31

17:31 because he has set ³⁷  a day on which he is going to judge the world ³⁸  in righteousness, by a man whom he designated, ³⁹  having provided proof to everyone by raising ⁴⁰  him from the dead.”

Romans 2:16

2:16 on the day when God will judge ⁴¹  the secrets of human hearts, ⁴²  according to my gospel ⁴³  through Christ Jesus.

Romans 14:9-11

14:9 For this reason Christ died and returned to life, so that he may be the Lord of both the dead and the living.

14:10 But you who eat vegetables only – why do you judge your brother or sister? ⁴⁴  And you who eat everything – why do you despise your brother or sister? ⁴⁵  For we will all stand before the judgment seat ⁴⁶  of God. 14:11 For it is written, “As I live, says the Lord, every knee will bow to me, and every tongue will give praise to God.” ⁴⁷ 

Romans 14:1

Exhortation to Mutual Forbearance

14:1 Now receive the one who is weak in the faith, and do not have disputes over differing opinions. ⁴⁸ 

Colossians 4:4-5

4:4 Pray that I may make it known as I should. ⁴⁹  4:5 Conduct yourselves ⁵⁰  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 1:9-10

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ⁵¹  have not ceased praying for you and asking God ⁵²  to fill ⁵³  you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live ⁵⁴  worthily of the Lord and please him in all respects ⁵⁵  – bearing fruit in every good deed, growing in the knowledge of God,

Colossians 1:2

1:2 to the saints, the faithful ⁵⁶  brothers and sisters ⁵⁷  in Christ, at Colossae. Grace and peace to you ⁵⁸  from God our Father! ⁵⁹ 

Colossians 1:7-10

1:7 You learned the gospel ⁶⁰  from Epaphras, our dear fellow slave ⁶¹  – a ⁶²  faithful minister of Christ on our ⁶³  behalf – 1:8 who also told us of your love in the Spirit.

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ⁶⁴  have not ceased praying for you and asking God ⁶⁵  to fill ⁶⁶  you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live ⁶⁷  worthily of the Lord and please him in all respects ⁶⁸  – bearing fruit in every good deed, growing in the knowledge of God,

Colossians 1:1

Salutation

1:1 From Paul, ⁶⁹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 4:5

4:5 Conduct yourselves ⁷⁰  with wisdom toward outsiders, making the most of the opportunities.

Revelation 20:11-15

The Great White Throne

20:11 Then ⁷¹  I saw a large ⁷²  white throne and the one who was seated on it; the earth and the heaven ⁷³  fled ⁷⁴  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 ⁷⁵  books were opened, and another book was opened – the book of life. ⁷⁶  So ⁷⁷  the dead were judged by what was written in the books, according to their deeds. ⁷⁸  20:13 The ⁷⁹  sea gave up the dead that were in it, and Death ⁸⁰  and Hades gave up the dead that were in them, and each one was judged according to his deeds. 20:14 Then ⁸¹  Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire. 20:15 If ⁸²  anyone’s name ⁸³  was not found written in the book of life, that person ⁸⁴  was thrown into the lake of fire.

[50:6]  ¹ tn Or “justice.”

[50:6]  ² tn Or “for God, he is about to judge.” The participle may be taken as substantival (as in the translation above) or as a predicate (indicating imminent future action in this context).

[96:13]  ³ tn The verbal forms in v. 13 probably describe God’s typical, characteristic behavior, though they may depict in dramatic fashion the outworking of divine judgment or anticipate a future judgment of worldwide proportions, in which case they could be translated “will judge the world.”

[96:13]  ⁴ tn Heb “and the nations with his integrity.”

[98:9]  ⁵ tn The verbal forms in v. 9 probably describe God’s typical, characteristic behavior, though they may depict in dramatic fashion the outworking of divine judgment or anticipate a future judgment of worldwide proportions (“will judge…”).

[16:27]  ⁶ sn An allusion to Pss 28:4; 62:12; cf. Prov 24:12.

[25:31]  ⁷ tn Here δέ (de) has not been translated.

[25:32]  ⁸ tn Here καί (kai) has not been translated.

[25:33]  ⁹ tn Here καί (kai) has not been translated.

[25:37]  ¹⁰ tn Grk “answer him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[25:38]  ¹¹ tn Here δέ (de) has not been translated.

[25:39]  ¹² tn Here δέ (de) has not been translated.

[25:40]  ¹³ tn Grk “answering, the king will say to them.” This is somewhat redundant and has been simplified in the translation.

[25:40]  ¹⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[25:40]  ¹⁵ 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.

[25:41]  ¹⁶ tn Here καί (kai) has not been translated.

[25:44]  ¹⁷ tn Grk “Then they will answer, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[25:45]  ¹⁸ tn Grk “answer them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[25:45]  ¹⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[5:22]  ²⁰ tn Or “condemn.”

[5:22]  ²¹ tn Or “given,” or “handed over.”

[5:23]  ²² tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).

[5:24]  ²³ tn Grk “Truly, truly, I say to you.”

[5:24]  ²⁴ tn Or “obeys.”

[5:24]  ²⁵ tn Or “word.”

[5:24]  ²⁶ tn Grk “and does not come into judgment.”

[5:25]  ²⁷ tn Grk “Truly, truly, I say to you.”

[5:25]  ²⁸ tn Grk “an hour.”

[5:27]  ²⁹ tn Grk “him.”

[5:27]  ³⁰ tn Grk “authority to judge.”

[10:42]  ³¹ tn Grk “and he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:42]  ³² tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and such a meaning is highly probable in this context where a reference to the judgment of both the living and the dead is present. The more general meaning “to testify solemnly” does not capture this nuance.

[10:42]  ³³ tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[10:42]  ³⁴ tn Grk “that this one is the one,” but this is awkward in English and has been simplified to “that he is the one.”

[10:42]  ³⁵ tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.

[10:42]  ³⁶ sn Jesus has divine authority as judge over the living and the dead: Acts 17:26-31; Rom 14:9; 1 Thess 5:9-10; 1 Tim 4:1; 1 Pet 4:5.

[17:31]  ³⁷ tn Or “fixed.”

[17:31]  ³⁸ sn The world refers to the whole inhabited earth.

[17:31]  ³⁹ tn Or “appointed.” BDAG 723 s.v. ὁρίζω 2.b has “of persons appoint, designate, declare: God judges the world ἐν ἀνδρὶ ᾧ ὥρισεν through a man whom he has appointed Ac 17:31.”

[17:31]  ⁴⁰ tn The participle ἀναστήσας (anasthsa") indicates means here.

[2:16]  ⁴¹ tn The form of the Greek word is either present or future, but it is best to translate in future because of the context of future judgment.

[2:16]  ⁴² tn Grk “of people.”

[2:16]  ⁴³ sn On my gospel cf. Rom 16:25; 2 Tim 2:8.

[14:10]  ⁴⁴ tn Grk “But why do you judge your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “weak” Christian who eats only vegetables (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.

[14:10]  ⁴⁵ tn Grk “Or again, why do you despise your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “strong” Christian who eats everything (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.

[14:10]  ⁴⁶ sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

[14:11]  ⁴⁷ sn A quotation from Isa 45:23.

[14:1]  ⁴⁸ tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.

[4:4]  ⁴⁹ 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]  ⁵⁰ 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).

[1:9]  ⁵¹ 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]  ⁵² 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]  ⁵³ 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]  ⁵⁴ 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]  ⁵⁵ 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.”

[1:2]  ⁵⁶ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ⁵⁷ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ⁵⁸ tn Or “Grace to you and peace.”

[1:2]  ⁵⁹ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:7]  ⁶⁰ 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.

[1:7]  ⁶¹ 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.

[1:7]  ⁶² 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").

[1:7]  ⁶³ 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.

[1:9]  ⁶⁴ 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]  ⁶⁵ 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]  ⁶⁶ 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]  ⁶⁷ 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]  ⁶⁸ 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.”

[1:1]  ⁶⁹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[4:5]  ⁷⁰ 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).

[20:11]  ⁷¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:11]  ⁷² tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.

[20:11]  ⁷³ 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.

[20:11]  ⁷⁴ tn Or “vanished.”

[20:12]  ⁷⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:12]  ⁷⁶ tn Grk “another book was opened, which is of life.”

[20:12]  ⁷⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.

[20:12]  ⁷⁸ tn Grk “from the things written in the books according to their works.”

[20:13]  ⁷⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:13]  ⁸⁰ sn Here Death is personified (cf. 1 Cor 15:55).

[20:14]  ⁸¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:15]  ⁸² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:15]  ⁸³ tn The word “name” is not in the Greek text, but is implied.

[20:15]  ⁸⁴ tn Grk “he”; the pronoun has been intensified by translating as “that person.”