Kejadian 18:25

18:25 Far be it from you to do such a thing – to kill the godly with the wicked, treating the godly and the wicked alike! Far be it from you! Will not the judge ¹  of the whole earth do what is right?” ² 

Kejadian 18:1

Three Special Visitors

18:1 The Lord appeared to Abraham ³  by the oaks ⁴  of Mamre while ⁵  he was sitting at the entrance ⁶  to his tent during the hottest time of the day.

1 Samuel 2:3

2:3 Don’t keep speaking so arrogantly, ⁷ 

letting proud talk come out of your mouth!

For the Lord is a God who knows;

he ⁸  evaluates what people do.

1 Samuel 2:10

2:10 The Lord shatters ⁹  his adversaries; ¹⁰ 

he thunders against them from ¹¹  the heavens.

The Lord executes judgment to the ends of the earth.

He will strengthen ¹²  his king

and exalt the power ¹³  of his anointed one.” ¹⁴ 

Mazmur 7:6-8

7:6 Stand up angrily, ¹⁵  Lord!

Rise up with raging fury against my enemies! ¹⁶ 

Wake up for my sake and execute the judgment you have decreed for them! ¹⁷ 

7:7 The countries are assembled all around you; ¹⁸ 

take once more your rightful place over them! ¹⁹ 

7:8 The Lord judges the nations. ²⁰ 

Vindicate me, Lord, because I am innocent, ²¹ 

because I am blameless, ²²  O Exalted One! ²³ 

Mazmur 9:7-8

9:7 But the Lord ²⁴  rules ²⁵  forever;

he reigns in a just manner. ²⁶ 

9:8 He judges the world fairly;

he makes just legal decisions for the nations. ²⁷ 

Mazmur 50:3-6

50:3 Our God approaches and is not silent; ²⁸ 

consuming fire goes ahead of him

and all around him a storm rages. ²⁹ 

50:4 He summons the heavens above,

as well as the earth, so that he might judge his people. ³⁰ 

50:5 He says: ³¹ 

“Assemble my covenant people before me, ³² 

those who ratified a covenant with me by sacrifice!” ³³ 

50:6 The heavens declare his fairness, ³⁴ 

for God is judge. ³⁵  (Selah)

Mazmur 96:10-13

96:10 Say among the nations, “The Lord reigns!

The world is established, it cannot be moved.

He judges the nations fairly.”

96:11 Let the sky rejoice, and the earth be happy!

Let the sea and everything in it shout!

96:12 Let the fields and everything in them celebrate!

Then let the trees of the forest shout with joy

96:13 before the Lord, for he comes!

For he comes to judge the earth!

He judges the world fairly, ³⁶ 

and the nations in accordance with his justice. ³⁷ 

Mazmur 98:9

98:9 before the Lord!

For he comes to judge the earth!

He judges the world fairly, ³⁸ 

and the nations in a just manner.

Pengkhotbah 11:9

Enjoy Life to the Fullest under the Fear of God

11:9 Rejoice, young man, while you are young, ³⁹ 

and let your heart cheer you in the days of your youth.

Follow the impulses ⁴⁰  of your heart and the desires ⁴¹  of your eyes,

but know that God will judge your motives and actions. ⁴² 

Pengkhotbah 12:14

12:14 For God will evaluate every deed, ⁴³ 

including every secret thing, whether good or evil.

Yehezkiel 18:30

18:30 “Therefore I will judge each person according to his conduct, ⁴⁴  O house of Israel, declares the sovereign Lord. Repent ⁴⁵  and turn from all your wickedness; then it will not be an obstacle leading to iniquity. ⁴⁶ 

Matius 25:31-46

The Judgment

25:31 “When ⁴⁷  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 ⁴⁸  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 ⁴⁹  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, ⁵⁰  ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? 25:38 When ⁵¹  did we see you a stranger and invite you in, or naked and clothe you? 25:39 When ⁵²  did we see you sick or in prison and visit you?’ 25:40 And the king will answer them, ⁵³  ‘I tell you the truth, ⁵⁴  just as you did it for one of the least of these brothers or sisters ⁵⁵  of mine, you did it for me.’

25:41 “Then he will say ⁵⁶  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, ⁵⁷  ‘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, ⁵⁸  ‘I tell you the truth, ⁵⁹  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.”

Kisah Para Rasul 10:42

10:42 He ⁶⁰  commanded us to preach to the people and to warn ⁶¹  them ⁶²  that he is the one ⁶³  appointed ⁶⁴  by God as judge ⁶⁵  of the living and the dead.

Kisah Para Rasul 17:31

17:31 because he has set ⁶⁶  a day on which he is going to judge the world ⁶⁷  in righteousness, by a man whom he designated, ⁶⁸  having provided proof to everyone by raising ⁶⁹  him from the dead.”

Roma 14:10-12

14:10 But you who eat vegetables only – why do you judge your brother or sister? ⁷⁰  And you who eat everything – why do you despise your brother or sister? ⁷¹  For we will all stand before the judgment seat ⁷²  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.” ⁷³  14:12 Therefore, each of us will give an account of himself to God. ⁷⁴ 

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. ⁷⁵ 

Pengkhotbah 4:5

4:5 The fool folds his hands and does no work, ⁷⁶ 

so he has nothing to eat but his own flesh. ⁷⁷ 

Yudas 1:14-15

1:14 Now Enoch, the seventh in descent beginning with Adam, ⁷⁸  even prophesied of them, ⁷⁹  saying, “Look! The Lord is coming ⁸⁰  with thousands and thousands ⁸¹  of his holy ones, 1:15 to execute judgment on ⁸²  all, and to convict every person ⁸³  of all their thoroughly ungodly deeds ⁸⁴  that they have committed, ⁸⁵  and of all the harsh words that ungodly sinners have spoken against him.” ⁸⁶ 

Wahyu 20:11-15

The Great White Throne

20:11 Then ⁸⁷  I saw a large ⁸⁸  white throne and the one who was seated on it; the earth and the heaven ⁸⁹  fled ⁹⁰  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 ⁹¹  books were opened, and another book was opened – the book of life. ⁹²  So ⁹³  the dead were judged by what was written in the books, according to their deeds. ⁹⁴  20:13 The ⁹⁵  sea gave up the dead that were in it, and Death ⁹⁶  and Hades gave up the dead that were in them, and each one was judged according to his deeds. 20:14 Then ⁹⁷  Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire. 20:15 If ⁹⁸  anyone’s name ⁹⁹  was not found written in the book of life, that person ¹⁰⁰  was thrown into the lake of fire.

[18:25]  ¹ tn Or “ruler.”

[18:25]  ² sn Will not the judge of the whole earth do what is right? For discussion of this text see J. L. Crenshaw, “Popular Questioning of the Justice of God in Ancient Israel,” ZAW 82 (1970): 380-95, and C. S. Rodd, “Shall Not the Judge of All the Earth Do What Is Just?” ExpTim 83 (1972): 137-39.

[18:1]  ³ tn Heb “him”; the referent (Abraham) has been specified in the translation for clarity.

[18:1]  ⁴ tn Or “terebinths.”

[18:1]  ⁵ tn The disjunctive clause here is circumstantial to the main clause.

[18:1]  ⁶ tn The Hebrew noun translated “entrance” is an adverbial accusative of place.

[2:3]  ⁷ tn Heb “proudly, proudly.” If MT is original, the repetition of the word is for emphasis, stressing the arrogance of those addressed. However, a few medieval Hebrew manuscripts and some other textual witnesses do not reflect the repetition, suggesting that the Hebrew text may be dittographic.

[2:3]  ⁸ tc The MT (Qere) reads “and by him actions are weighed.” The translation assumes that reading of the Qere וְלוֹ (vÿlo, “and by him”), which is supported by many medieval Hebrew mss, is correct, rather than the reading of the Kethib וְלוֹא (vÿlo’, “and not”).

[2:10]  ⁹ tn The imperfect verbal forms in this line and in the next two lines are understood as indicating what is typically true. Another option is to translate them with the future tense. See v. 10b.

[2:10]  ¹⁰ tc The present translation follows the Qere, many medieval Hebrew manuscripts, the Syriac Peshitta, and the Vulgate in reading the plural (“his adversaries,” similarly many other English versions) rather than the singular (“his adversary”) of the Kethib.

[2:10]  ¹¹ tn The Hebrew preposition here has the sense of “from within.”

[2:10]  ¹² tn The imperfect verbal forms in this and the next line are understood as indicating what is anticipated and translated with the future tense, because at the time of Hannah’s prayer Israel did not yet have a king.

[2:10]  ¹³ tn Heb “the horn,” here a metaphor for power or strength. Cf. NCV “make his appointed king strong”; NLT “increases the might of his anointed one.”

[2:10]  ¹⁴ tc The LXX greatly expands v. 10 with an addition that seems to be taken from Jer 9:23-24.

[2:10]  sn The anointed one is the anticipated king of Israel, as the preceding line makes clear.

[7:6]  ¹⁵ tn Heb “in your anger.”

[7:6]  ¹⁶ tn Heb “Lift yourself up in the angry outbursts of my enemies.” Many understand the preposition prefixed to עַבְרוֹת (’avrot, “angry outbursts”) as adversative, “against,” and the following genitive “enemies” as subjective. In this case one could translate, “rise up against my furious enemies” (cf. NIV, NRSV). The present translation, however, takes the preposition as indicating manner (cf. “in your anger” in the previous line) and understands the plural form of the noun as indicating an abstract quality (“fury”) or excessive degree (“raging fury”). Cf. Job 21:30.

[7:6]  ¹⁷ tc Heb “Wake up to me [with the] judgment [which] you have commanded.” The LXX understands אֵלִי (’eliy, “my God”) instead of אֵלַי (’elay, “to me”; the LXX reading is followed by NEB, NIV, NRSV.) If the reading of the MT is retained, the preposition probably has the sense of “on account of, for the sake of.” The noun מִשְׁפָּט (mishpat, “judgment”) is probably an adverbial accusative, modifying the initial imperative, “wake up.” In this case צִוִּיתָ (tsivvita, “[which] you have commanded”) is an asyndetic relative clause. Some take the perfect as precative. In this case one could translate the final line, “Wake up for my sake! Decree judgment!” (cf. NIV). However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.

[7:7]  ¹⁸ tn Heb “and the assembly of the peoples surrounds you.” Some understand the prefixed verbal form as a jussive, “may the assembly of the peoples surround you.”

[7:7]  ¹⁹ tn Heb “over it (the feminine suffix refers back to the feminine noun “assembly” in the preceding line) on high return.” Some emend שׁוּבָה (shuvah, “return”) to שֵׁבָה (shevah, “sit [in judgment]”) because they find the implication of “return” problematic. But the psalmist does not mean to imply that God has abandoned his royal throne and needs to regain it. Rather he simply urges God, as sovereign king of the world, to once more occupy his royal seat of judgment and execute judgment, as the OT pictures God doing periodically.

[7:8]  ²⁰ sn The Lord judges the nations. In hyperbolic fashion the psalmist pictures the nations assembled around the divine throne (v. 7a). He urges God to take his rightful place on the throne (v. 7b) and then pictures him making judicial decisions that vindicate the innocent (see vv. 8-16).

[7:8]  ²¹ tn Heb “judge me, O Lord, according to my innocence.”

[7:8]  ²² tn Heb “according to my blamelessness.” The imperative verb translated “vindicate” governs the second line as well.

[7:8]  ²³ tn The Hebrew form עָלָי (’alay) has been traditionally understood as the preposition עַל (’al, “over”) with a first person suffix. But this is syntactically awkward and meaningless. The form is probably a divine title derived from the verbal root עָלָה (’alah, “ascend”). This relatively rare title appears elsewhere in the OT (see HALOT 824-25 s.v. I עַל, though this text is not listed) and in Ugaritic as an epithet for Baal (see G. R. Driver, Canaanite Myths and Legends, 98). See M. Dahood, Psalms (AB), 1:44-45, and P. C. Craigie, Psalms 1-50 (WBC), 98.

[9:7]  ²⁴ tn The construction vav (ו) + subject highlights the contrast between the exalted Lord and his defeated foes (see v. 6).

[9:7]  ²⁵ tn Heb “sits” (i.e., enthroned, see v. 4). The imperfect verbal form highlights the generalization.

[9:7]  ²⁶ tn Heb “he establishes for justice his throne.”

[9:8]  ²⁷ tn Heb “the peoples.” The imperfect verbal forms in v. 8 either describe God’s typical, characteristic behavior, or anticipate a future judgment of worldwide proportions (“will judge…”).

[50:3]  ²⁸ tn According to GKC 322 §109.e, the jussive (note the negative particle אַל, ’al) is used rhetorically here “to express the conviction that something cannot or should not happen.”

[50:3]  ²⁹ tn Heb “fire before him devours, and around him it is very stormy.”

[50:4]  ³⁰ 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]  ³¹ tn The words “he says” are supplied in the translation for clarification. God’s summons to the defendant follows.

[50:5]  ³² 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]  ³³ 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]  ³⁴ tn Or “justice.”

[50:6]  ³⁵ 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]  ³⁶ 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]  ³⁷ tn Heb “and the nations with his integrity.”

[98:9]  ³⁸ 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…”).

[11:9]  ³⁹ tn Heb “in your youth”; or “in your childhood.”

[11:9]  ⁴⁰ tn Heb “walk in the ways of your heart.”

[11:9]  ⁴¹ tn Heb “the sight.”

[11:9]  ⁴² tn Heb “and know that concerning all these God will bring you into judgment.” The point is not that following one’s impulses and desires is inherently bad and will bring condemnation from God. Rather the point seems to be: As you follow your impulses and desires, realize that all you think and do will eventually be evaluated by God. So one must seek joy within the boundaries of God’s moral standards.

[12:14]  ⁴³ tn Heb “will bring every deed into judgment.”

[18:30]  ⁴⁴ tn Heb “ways.”

[18:30]  ⁴⁵ tn The verbs and persons in this verse are plural whereas the individual has been the subject of the chapter.

[18:30]  ⁴⁶ tn Or “leading to punishment.”

[25:31]  ⁴⁷ tn Here δέ (de) has not been translated.

[25:32]  ⁴⁸ tn Here καί (kai) has not been translated.

[25:33]  ⁴⁹ tn Here καί (kai) has not been translated.

[25:37]  ⁵⁰ tn Grk “answer him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[25:38]  ⁵¹ tn Here δέ (de) has not been translated.

[25:39]  ⁵² tn Here δέ (de) has not been translated.

[25:40]  ⁵³ tn Grk “answering, the king will say to them.” This is somewhat redundant and has been simplified in the translation.

[25:40]  ⁵⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[25:40]  ⁵⁵ 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]  ⁵⁶ tn Here καί (kai) has not been translated.

[25:44]  ⁵⁷ tn Grk “Then they will answer, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[25:45]  ⁵⁸ tn Grk “answer them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[25:45]  ⁵⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[10:42]  ⁶⁰ 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]  ⁶¹ 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]  ⁶² 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]  ⁶³ 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]  ⁶⁴ tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.

[10:42]  ⁶⁵ 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]  ⁶⁶ tn Or “fixed.”

[17:31]  ⁶⁷ sn The world refers to the whole inhabited earth.

[17:31]  ⁶⁸ 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]  ⁶⁹ tn The participle ἀναστήσας (anasthsa") indicates means here.

[14:10]  ⁷⁰ 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]  ⁷¹ 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]  ⁷² 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]  ⁷³ sn A quotation from Isa 45:23.

[14:12]  ⁷⁴ tc ‡ The words “to God” are absent from some mss (B F G 6 630 1739 1881 pc) but are found in א A C D Ψ 0209 33 Ï lat sy co. External evidence somewhat favors their inclusion since Alexandrian, Western, and Byzantine mss are well represented. From an internal standpoint, however, it is easy to see the words as a scribal gloss intended to clarify the referent, especially as a reinforcement to the quotation of Isa 45:23 in v. 11. Not only that, but the abrupt ending of the verse without “to God” is harsh, both in Greek and in English. In this instance, the internal considerations seem overwhelming on the side of the omission. At the same time, English stylistic needs require the words and they have been put into the translation, even though they are most likely not original. NA²⁷ places the words in brackets, indicating doubt as to their authenticity.

[14:12]  tn Or “each of us is accountable to God.”

[14:1]  ⁷⁵ tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.

[4:5]  ⁷⁶ tn Heb “the fool folds his hands.” The Hebrew idiom means that he does not work (e.g., Prov 6:10; 24:33). In the translation the words “and does no work” (which do not appear in the Hebrew text) have been supplied following the idiom to clarify what is meant.

[4:5]  ⁷⁷ tn Heb “and eats his own flesh.” Most English versions render the idiom literally: “and eats/consumes his flesh” (KJV, AS, NASB, NAB, RSV, NRSV, NJPS). However, a few versions attempt to explain the idiom: “and lets life go to ruin” (Moffatt), “and wastes away” (NEB), “and ruins himself” (NIV).

[1:14]  ⁷⁸ tn Grk “the seventh from Adam.”

[1:14]  sn The genealogical count is inclusive, counting Adam as the first, for Enoch is really the sixth in descent from Adam (Adam, Seth, Enosh, Cainan, Mahalalel, Jared, Enoch). In this way, the picture of perfection/completion was retained (for the number seven is often used for perfection or completion in the Bible) starting with Adam and concluding with Enoch.

[1:14]  ⁷⁹ tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).

[1:14]  ⁸⁰ tn Grk “has come,” a proleptic aorist.

[1:14]  ⁸¹ tn Grk “ten thousands.” The word μυριάς (muria"), from which the English myriad is derived, means “ten thousand.” In the plural it means “ten thousands.” This would mean, minimally, 20,000 (a multiple of ten thousand). At the same time, the term was often used in apocalyptic literature to represent simply a rather large number, without any attempt to be specific.

[1:15]  ⁸² tn Grk “against” (κατά [kata] + genitive). English usage is satisfied with “on” at this point, but the parallel is lost in the translation to some degree, for the end of v. 15 says that this judgment is meted out on these sinners because they spoke against him (κατά + genitive).

[1:15]  ⁸³ tn Or “soul.”

[1:15]  ⁸⁴ tn Grk “of all their works of ungodliness.” The adverb “thoroughly” is part of the following verb “have committed.” See note on verb “committed” later in this verse.

[1:15]  ⁸⁵ tn The verb in Greek does not simply mean “have committed,” but “have committed in an ungodly way.” The verb ἀσεβέω (asebew) is cognate to the noun ἀσέβεια (asebeia, “ungodliness”). There is no easy way to express this in English, since English does not have a single word that means the same thing. Nevertheless, the tenor of v. 15 is plainly seen, regardless of the translation.

[1:15]  ⁸⁶ sn An apparent quotation from 1 En. 1:9. There is some doubt as to whether Jude is actually quoting from the text of 1 Enoch; the text here in Jude differs in some respects from the extant text of this pseudepigraphic book. It is sometimes suggested that Jude may instead have been quoting from oral tradition which had roots older than the written text.

[20:11]  ⁸⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:11]  ⁸⁸ tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.

[20:11]  ⁸⁹ 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]  ⁹⁰ tn Or “vanished.”

[20:11]  sn The phrase the earth and the heaven fled from his presence can be understood (1) as visual imagery representing the fear of corruptible matter in the presence of God, but (2) it can also be understood more literally as the dissolution of the universe as we know it in preparation for the appearance of the new heaven and new earth (Rev 21:1).

[20:12]  ⁹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:12]  ⁹² tn Grk “another book was opened, which is of life.”

[20:12]  ⁹³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.

[20:12]  ⁹⁴ tn Grk “from the things written in the books according to their works.”

[20:13]  ⁹⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:13]  ⁹⁶ sn Here Death is personified (cf. 1 Cor 15:55).

[20:14]  ⁹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:15]  ⁹⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:15]  ⁹⁹ tn The word “name” is not in the Greek text, but is implied.

[20:15]  ¹⁰⁰ tn Grk “he”; the pronoun has been intensified by translating as “that person.”