Yehezkiel 3:18-21

3:18 When I say to the wicked, “You will certainly die,” ¹  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, ²  but I will hold you accountable for his death. ³  3:19 But as for you, if you warn the wicked and he does not turn from his wicked deed and from his wicked lifestyle, he will die for his iniquity but you will have saved your own life. ⁴ 

3:20 “When a righteous person turns from his righteousness and commits iniquity, and I set an obstacle ⁵  before him, he will die. If you have not warned him, he will die for his sin. The righteous deeds he performed will not be considered, but I will hold you accountable for his death. 3:21 However, if you warn the righteous person not to sin, and he ⁶  does not sin, he will certainly live because he was warned, and you will have saved your own life.”

Yehezkiel 33:3

33:3 He sees the sword coming against the land, blows the trumpet, ⁷  and warns the people, ⁸ 

Yehezkiel 33:9

33:9 But if you warn the wicked man to change his behavior, ⁹  and he refuses to change, ¹⁰  he will die for his iniquity, but you have saved your own life.

Matius 3:7

3:7 But when he saw many Pharisees ¹¹  and Sadducees ¹²  coming to his baptism, he said to them, “You offspring of vipers! Who warned you to flee from the coming wrath?

Kolose 1:28

1:28 We proclaim him by instructing ¹³  and teaching ¹⁴  all people ¹⁵  with all wisdom so that we may present every person mature ¹⁶  in Christ.

Ibrani 11:7

11:7 By faith Noah, when he was warned about things not yet seen, with reverent regard ¹⁷  constructed an ark for the deliverance of his family. Through faith he condemned the world and became an heir of the righteousness that comes by faith.

[3:18]  ¹ 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]  ² 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]  ³ 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).

[3:19]  ⁴ tn Verses 17-19 are repeated in Ezek 33:7-9.

[3:20]  ⁵ tn Or “stumbling block.” The Hebrew term refers to an obstacle in the road in Lev 19:14.

[3:21]  ⁶ tn Heb “the righteous man.”

[33:3]  ⁷ tn Heb “shofar,” a ram’s horn rather than a brass instrument (so throughout the chapter).

[33:3]  ⁸ tn Sounding the trumpet was a warning of imminent danger (Neh 4:18-20; Jer 4:19; Amos 3:6).

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

[33:9]  ¹⁰ tn Heb “and he does not turn from his way.”

[3:7]  ¹¹ sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

[3:7]  ¹² sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

[1:28]  ¹³ tn Or “admonishing,” or “warning.” BDAG 679 s.v. νουθετέω states, “to counsel about avoidance or cessation of an improper course of conduct,, admonish, warn, instruct.” After the participle νουθετοῦντες (nouqetounte", “instructing”) the words πάντα ἄνθρωπον (panta anqrwpon, “all men”) occur in the Greek text, but since the same phrase appears again after διδάσκοντες (didaskontes) it was omitted in translation to avoid redundancy in English.

[1:28]  ¹⁴ tn The two participles “instructing” (νουθετοῦντες, nouqetounte") and “teaching” (διδάσκοντες, didaskonte") are translated as participles of means (“by”) related to the finite verb “we proclaim” (καταγγέλλομεν, katangellomen).

[1:28]  ¹⁵ tn Here ἄνθρωπον (anqrwpon) is twice translated as a generic (“people” and “person”) since both men and women are clearly intended in this context.

[1:28]  ¹⁶ tn Since Paul’s focus is on the present experience of the Colossians, “mature” is a better translation of τέλειον (teleion) than “perfect,” since the latter implies a future, eschatological focus.

[11:7]  ¹⁷ tn Cf. BDAG 407 s.v. εὐλαβέομαι 2, “out of reverent regard (for God’s command).”