Pengkhotbah 3:17

3:17 I thought to myself, “God will judge both the righteous and the wicked;

for there is an appropriate time for every activity,

and there is a time of judgment ¹  for every deed.

Pengkhotbah 12:14

12:14 For God will evaluate every deed, ² 

including every secret thing, whether good or evil.

Mazmur 50:4-6

50:4 He summons the heavens above,

as well as the earth, so that he might judge his people. ³ 

50:5 He says: ⁴ 

“Assemble my covenant people before me, ⁵ 

those who ratified a covenant with me by sacrifice!” ⁶ 

50:6 The heavens declare his fairness, ⁷ 

for God is judge. ⁸  (Selah)

Kisah Para Rasul 17:30-31

17:30 Therefore, although God has overlooked ⁹  such times of ignorance, ¹⁰  he now commands all people ¹¹  everywhere to repent, ¹²  17:31 because he has set ¹³  a day on which he is going to judge the world ¹⁴  in righteousness, by a man whom he designated, ¹⁵  having provided proof to everyone by raising ¹⁶  him from the dead.”

Kisah Para Rasul 24:25

24:25 While Paul ¹⁷  was discussing ¹⁸  righteousness, self-control, ¹⁹  and the coming judgment, Felix ²⁰  became ²¹  frightened and said, “Go away for now, and when I have an opportunity, ²²  I will send for you.”

Roma 2:5-11

2:5 But because of your stubbornness ²³  and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed! ²⁴  2:6 He ²⁵  will reward ²⁶  each one according to his works: ²⁷  2:7 eternal life to those who by perseverance in good works seek glory and honor and immortality, 2:8 but ²⁸  wrath and anger to those who live in selfish ambition ²⁹  and do not obey the truth but follow ³⁰  unrighteousness. 2:9 There will be ³¹  affliction and distress on everyone ³²  who does evil, on the Jew first and also the Greek, ³³  2:10 but ³⁴  glory and honor and peace for everyone who does good, for the Jew first and also the Greek. 2:11 For there is no partiality with God.

Roma 14:10

14:10 But you who eat vegetables only – why do you judge your brother or sister? ³⁵  And you who eat everything – why do you despise your brother or sister? ³⁶  For we will all stand before the judgment seat ³⁷  of God.

Roma 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. ³⁸ 

Kolose 4:5

4:5 Conduct yourselves ³⁹  with wisdom toward outsiders, making the most of the opportunities.

Kolose 4:2

Exhortation to Pray for the Success of Paul’s Mission

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

Kolose 1:10

1:10 so that you may live ⁴⁰  worthily of the Lord and please him in all respects ⁴¹  – bearing fruit in every good deed, growing in the knowledge of God,

Kolose 1:2

1:2 to the saints, the faithful ⁴²  brothers and sisters ⁴³  in Christ, at Colossae. Grace and peace to you ⁴⁴  from God our Father! ⁴⁵ 

Pengkhotbah 3:7

3:7 A time to rip, and a time to sew;

a time to keep silent, and a time to speak.

Ibrani 9:27

9:27 And just as people ⁴⁶  are appointed to die once, and then to face judgment, ⁴⁷ 

Wahyu 20:12-15

20:12 And I saw the dead, the great and the small, standing before the throne. Then ⁴⁸  books were opened, and another book was opened – the book of life. ⁴⁹  So ⁵⁰  the dead were judged by what was written in the books, according to their deeds. ⁵¹  20:13 The ⁵²  sea gave up the dead that were in it, and Death ⁵³  and Hades gave up the dead that were in them, and each one was judged according to his deeds. 20:14 Then ⁵⁴  Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire. 20:15 If ⁵⁵  anyone’s name ⁵⁶  was not found written in the book of life, that person ⁵⁷  was thrown into the lake of fire.

[3:17]  ¹ tn The phrase “a time of judgment” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[12:14]  ² tn Heb “will bring every deed into judgment.”

[50:4]  ³ tn Or perhaps “to testify against his people.”

[50:4]  sn The personified heavens and earth (see v. 1 as well) are summoned to God’s courtroom as witnesses against God’s covenant people (see Isa 1:2). Long before this Moses warned the people that the heavens and earth would be watching their actions (see Deut 4:26; 30:19; 31:28; 32:1).

[50:5]  ⁴ tn The words “he says” are supplied in the translation for clarification. God’s summons to the defendant follows.

[50:5]  ⁵ tn Or “Gather to me my covenant people.” The Hebrew term חָסִיד (khasid, “covenant people”) elsewhere in the psalms is used in a positive sense of God’s loyal followers (see the note at Ps 4:3), but here, as the following line makes clear, the term has a neutral sense and simply refers to those who have outwardly sworn allegiance to God, not necessarily to those whose loyalty is genuine.

[50:5]  ⁶ tn Heb “the cutters of my covenant according to sacrifice.” A sacrifice accompanied the covenant-making ceremony and formally ratified the agreement (see Exod 24:3-8).

[50:6]  ⁷ tn Or “justice.”

[50:6]  ⁸ 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).

[17:30]  ⁹ tn Or “has deliberately paid no attention to.”

[17:30]  ¹⁰ tn Or “times when people did not know.”

[17:30]  ¹¹ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[17:30]  ¹² 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.

[17:31]  ¹³ tn Or “fixed.”

[17:31]  ¹⁴ sn The world refers to the whole inhabited earth.

[17:31]  ¹⁵ 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]  sn A man whom he designated. Jesus is put in the position of eschatological judge. As judge of the living and the dead, he possesses divine authority (Acts 10:42).

[17:31]  ¹⁶ tn The participle ἀναστήσας (anasthsa") indicates means here.

[24:25]  ¹⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[24:25]  ¹⁸ tn Or “speaking about.”

[24:25]  ¹⁹ tn Grk “and self-control.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[24:25]  sn The topic of self-control was appropriate in view of the personal history of both Felix and Drusilla (see the note on “Drusilla” in the previous verse), and might well account for Felix’s anxiety.

[24:25]  ²⁰ sn See the note on Felix in 23:26.

[24:25]  ²¹ tn Grk “becoming.” The participle γενόμενος (genomenos) has been translated as a finite verb due to requirements of contemporary English style.

[24:25]  ²² tn Or “when I find time.” BDAG 639 s.v. μεταλαμβάνω 2 has “καιρὸν μ. have an opportunity = find time…Ac 24:25.”

[2:5]  ²³ tn Grk “hardness.” Concerning this imagery, see Jer 4:4; Ezek 3:7; 1 En. 16:3.

[2:5]  ²⁴ tn Grk “in the day of wrath and revelation of the righteous judgment of God.”

[2:6]  ²⁵ tn Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:6]  ²⁶ tn Or “will render,” “will recompense.” In this context Paul is setting up a hypothetical situation, not stating that salvation is by works.

[2:6]  ²⁷ sn A quotation from Ps 62:12; Prov 24:12; a close approximation to Matt 16:27.

[2:8]  ²⁸ tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:8]  ²⁹ tn Grk “those who [are] from selfish ambition.”

[2:8]  ³⁰ tn Grk “are persuaded by, obey.”

[2:9]  ³¹ tn No verb is expressed in this verse, but the verb “to be” is implied by the Greek construction. Literally “suffering and distress on everyone…”

[2:9]  ³² tn Grk “every soul of man.”

[2:9]  ³³ sn Paul uses the term Greek here and in v. 10 to refer to non-Jews, i.e., Gentiles.

[2:10]  ³⁴ tn Grk “but even,” to emphasize the contrast. The second word has been omitted since it is somewhat redundant in English idiom.

[14:10]  ³⁵ 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]  ³⁶ 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]  ³⁷ 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.

[14:1]  ³⁸ tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.

[4:5]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² 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]  ⁴³ 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]  ⁴⁴ tn Or “Grace to you and peace.”

[1:2]  ⁴⁵ 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.

[9:27]  ⁴⁶ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[9:27]  ⁴⁷ tn Grk “and after this – judgment.”

[20:12]  ⁴⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:12]  ⁴⁹ tn Grk “another book was opened, which is of life.”

[20:12]  ⁵⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.

[20:12]  ⁵¹ tn Grk “from the things written in the books according to their works.”

[20:13]  ⁵² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:13]  ⁵³ sn Here Death is personified (cf. 1 Cor 15:55).

[20:14]  ⁵⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:15]  ⁵⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:15]  ⁵⁶ tn The word “name” is not in the Greek text, but is implied.

[20:15]  ⁵⁷ tn Grk “he”; the pronoun has been intensified by translating as “that person.”