Revelation 21:8

21:8 But to the cowards, unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, ¹  idol worshipers, ²  and all those who lie, their place ³  will be in the lake that burns with fire and sulfur. ⁴  That ⁵  is the second death.”

Revelation 21:27

21:27 but ⁶  nothing ritually unclean ⁷  will ever enter into it, nor anyone who does what is detestable ⁸  or practices falsehood, ⁹  but only those whose names ¹⁰  are written in the Lamb’s book of life.

Revelation 21:1

A New Heaven and a New Earth

21:1 Then ¹¹  I saw a new heaven and a new earth, for the first heaven and earth had ceased to exist, ¹²  and the sea existed no more.

Revelation 22:8

22:8 I, John, am the one who heard and saw these things, ¹³  and when I heard and saw them, ¹⁴  I threw myself down ¹⁵  to worship at the feet of the angel who was showing them to me.

Revelation 22:21

22:21 The grace of the Lord Jesus be with all. ¹⁶ 

Isaiah 9:15-16

9:15 The leaders and the highly respected people ¹⁷  are the head,

the prophets who teach lies are the tail.

9:16 The leaders of this nation were misleading people,

and the people being led were destroyed. ¹⁸ 

Jeremiah 5:31

5:31 The prophets prophesy lies.

The priests exercise power by their own authority. ¹⁹ 

And my people love to have it this way.

But they will not be able to help you when the time of judgment comes! ²⁰ 

John 3:18-21

3:18 The one who believes in him is not condemned. ²¹  The one who does not believe has been condemned ²²  already, because he has not believed in the name of the one and only ²³  Son of God. 3:19 Now this is the basis for judging: ²⁴  that the light has come into the world and people ²⁵  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. ²⁶ 

John 8:46

8:46 Who among you can prove me guilty ²⁷  of any sin? ²⁸  If I am telling you ²⁹  the truth, why don’t you believe me?

John 8:2

8:2 Early in the morning he came to the temple courts again. All the people came to him, and he sat down and began to teach ³⁰  them.

John 2:10-12

2:10 and said to him, “Everyone ³¹  serves the good wine first, and then the cheaper ³²  wine when the guests ³³  are drunk. You have kept the good wine until now!” 2:11 Jesus did this as the first of his miraculous signs, ³⁴  in Cana ³⁵  of Galilee. In this way he revealed ³⁶  his glory, and his disciples believed in him. ³⁷ 

Cleansing the Temple

2:12 After this he went down to Capernaum ³⁸  with his mother and brothers ³⁹  and his disciples, and they stayed there a few days.

[21:8]  ¹ tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”

[21:8]  ² tn Grk “idolaters.”

[21:8]  ³ tn Grk “their share.”

[21:8]  ⁴ tn Traditionally, “brimstone.”

[21:8]  ⁵ tn Grk “sulfur, which is.” The relative pronoun has been translated as “that” to indicate its connection to the previous clause. The nearest logical antecedent is “the lake [that burns with fire and sulfur],” although “lake” (λίμνη, limnh) is feminine gender, while the pronoun “which” (ὅ, Jo) is neuter gender. This means that (1) the proper antecedent could be “their place” (Grk “their share,”) agreeing with the relative pronoun in number and gender, or (2) the neuter pronoun still has as its antecedent the feminine noun “lake,” since agreement in gender between pronoun and antecedent was not always maintained, with an explanatory phrase occurring with a neuter pronoun regardless of the case of the antecedent. In favor of the latter explanation is Rev 20:14, where the phrase “the lake of fire” is in apposition to the phrase “the second death.”

[21:27]  ⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[21:27]  ⁷ 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]  ⁸ tn Or “what is abhorrent”; Grk “who practices abominations.”

[21:27]  ⁹ 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]  ¹⁰ tn Grk “those who are written”; the word “names” is implied.

[21:1]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[21:1]  ¹² tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”

[22:8]  ¹³ tn Or “I am John, the one who heard and saw these things.”

[22:8]  ¹⁴ tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[22:8]  ¹⁵ tn Grk “I fell down and worshiped at the feet.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[22:21]  ¹⁶ tc Most mss (א Ï) read “amen” (ἀμήν, amhn) after “all” (πάντων, pantwn). It is, however, not found in other important mss (A 1006 1841 pc). It is easier to account for its addition than its omission from the text if original. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant.

[9:15]  ¹⁷ tn Heb “the elder and the one lifted up with respect to the face.” For another example of the Hebrew idiom, see 2 Kgs 5:1.

[9:16]  ¹⁸ tn Heb “and the ones being led were swallowed up.” Instead of taking מְבֻלָּעִים (mÿbulla’im) from בָּלַע (bala’, “to swallow”), HALOT 134 s.v. בלע proposes a rare homonymic root בלע (“confuse”) here.

[5:31]  ¹⁹ tn Heb “they shall rule at their hands.” Since the word “hand” can be used figuratively for authority or mean “side” and the pronoun “them” can refer to the priests themselves or the prophets, the following translations have also been suggested: “the priests rule under their [the prophets’] directions,” or “the priests rule in league with them [the prophets].” From the rest of the book it would appear that the prophets did not exercise authority over the priests nor did they exercise the same authority over the people that the priests did. Hence it probably mean “by their own hand/power/authority.”

[5:31]  ²⁰ tn Heb “But what will you do at its end?” The rhetorical question implies a negative answer: “Nothing!”

[3:18]  ²¹ tn Grk “judged.”

[3:18]  ²² tn Grk “judged.”

[3:18]  ²³ tn See the note on the term “one and only” in 3:16.

[3:19]  ²⁴ tn Or “this is the reason for God judging,” or “this is how judgment works.”

[3:19]  ²⁵ tn Grk “and men,” but in a generic sense, referring to people of both genders (as “everyone” in v. 20 makes clear).

[3:21]  ²⁶ 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).

[8:46]  ²⁷ tn Or “can convict me.”

[8:46]  ²⁸ tn Or “of having sinned”; Grk “of sin.”

[8:46]  ²⁹ tn Or “if I tell you.”

[8:2]  ³⁰ tn An ingressive sense for the imperfect fits well here following the aorist participle.

[2:10]  ³¹ tn Grk “every man” (in a generic sense).

[2:10]  ³² tn Or “poorer.”

[2:10]  ³³ tn Grk “when they”; the referent (the guests) has been specified in the translation for clarity.

[2:11]  ³⁴ tn This sentence in Greek involves an object-complement construction. The force can be either “Jesus did this as,” or possibly “Jesus made this to be.” The latter translation accents not only Jesus’ power but his sovereignty too. Cf. also 4:54 where the same construction occurs.

[2:11]  ³⁵ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:11]  ³⁶ tn Grk “in Cana of Galilee, and he revealed.”

[2:11]  ³⁷ tn Or “his disciples trusted in him,” or “his disciples put their faith in him.”

[2:12]  ³⁸ sn Verse 12 is merely a transitional note in the narrative (although Capernaum does not lie on the direct route to Jerusalem from Cana). Nothing is mentioned in John’s Gospel at this point about anything Jesus said or did there (although later his teaching is mentioned, see 6:59). From the synoptics it is clear that Capernaum was a center of Jesus’ Galilean ministry and might even be called “his own town” (Matt 9:1). The royal official whose son Jesus healed (John 4:46-54) was from Capernaum. He may have heard Jesus speak there, or picked up the story about the miracle at Cana from one of Jesus’ disciples.

[2:12]  ³⁹ sn With respect to Jesus’ brothers, the so-called Helvidian view is to be preferred (named after Helvidius, a 4th-century theologian). This view holds that the most natural way to understand the phrase is as a reference to children of Joseph and Mary after the birth of Jesus. Other views are that of Epiphanius (they were children of Joseph by a former marriage) or Jerome (they were cousins). The tradition of Mary’s perpetual virginity appeared in the 2nd century and is difficult to explain (as J. H. Bernard, St. John [ICC], 1:85, points out) if some of her other children were prominent members of the early church (e.g., James of Jerusalem). But this is outweighed by the natural sense of the words.