Ibrani 6:2

6:2 teaching about baptisms, laying on of hands, resurrection of the dead, and eternal judgment.

Ayub 19:25

19:25 As for me, I know that my Redeemer ¹  lives,

and that as the last ² 

he will stand upon the earth. ³ 

Pengkhotbah 11:9

Enjoy Life to the Fullest under the Fear of God

11:9 Rejoice, young man, while you are young, ⁴ 

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

Follow the impulses ⁵  of your heart and the desires ⁶  of your eyes,

but know that God will judge your motives and actions. ⁷ 

Pengkhotbah 12:14

12:14 For God will evaluate every deed, ⁸ 

including every secret thing, whether good or evil.

Matius 25:31-46

The Judgment

25:31 “When ⁹  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 ¹⁰  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 ¹¹  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, ¹²  ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? 25:38 When ¹³  did we see you a stranger and invite you in, or naked and clothe you? 25:39 When ¹⁴  did we see you sick or in prison and visit you?’ 25:40 And the king will answer them, ¹⁵  ‘I tell you the truth, ¹⁶  just as you did it for one of the least of these brothers or sisters ¹⁷  of mine, you did it for me.’

25:41 “Then he will say ¹⁸  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, ¹⁹  ‘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, ²⁰  ‘I tell you the truth, ²¹  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.”

Yohanes 5:26-29

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 ²²  authority to execute judgment, ²³  because he is the Son of Man.

5:28 “Do not be amazed at this, because a time ²⁴  is coming when all who are in the tombs will hear his voice 5:29 and will come out – the ones who have done what is good to the resurrection resulting in life, and the ones who have done what is evil to the resurrection resulting in condemnation. ²⁵ 

Kisah Para Rasul 17:31

17:31 because he has set ²⁶  a day on which he is going to judge the world ²⁷  in righteousness, by a man whom he designated, ²⁸  having provided proof to everyone by raising ²⁹  him from the dead.”

Roma 2:5

2:5 But because of your stubbornness ³⁰  and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed! ³¹ 

Roma 14:9-12

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? ³²  And you who eat everything – why do you despise your brother or sister? ³³  For we will all stand before the judgment seat ³⁴  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.” ³⁵  14:12 Therefore, each of us will give an account of himself to God. ³⁶ 

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. ³⁷ 

Kolose 4:5

4:5 Conduct yourselves ³⁸  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 ³⁹  worthily of the Lord and please him in all respects ⁴⁰  – bearing fruit in every good deed, growing in the knowledge of God,

Kolose 1:2

1:2 to the saints, the faithful ⁴¹  brothers and sisters ⁴²  in Christ, at Colossae. Grace and peace to you ⁴³  from God our Father! ⁴⁴ 

Titus 1:1

Salutation

1:1 From Paul, ⁴⁵  a slave ⁴⁶  of God and apostle of Jesus Christ, to further the faith ⁴⁷  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Yudas 1:15

1:15 to execute judgment on ⁴⁸  all, and to convict every person ⁴⁹  of all their thoroughly ungodly deeds ⁵⁰  that they have committed, ⁵¹  and of all the harsh words that ungodly sinners have spoken against him.” ⁵² 

Wahyu 20:11

The Great White Throne

20:11 Then ⁵³  I saw a large ⁵⁴  white throne and the one who was seated on it; the earth and the heaven ⁵⁵  fled ⁵⁶  from his presence, and no place was found for them.

[19:25]  ¹ tn Or “my Vindicator.” The word is the active participle from גָּאַל (ga’al, “to redeem, protect, vindicate”). The word is well-known in the OT because of its identification as the kinsman-redeemer (see the Book of Ruth). This is the near kinsman who will pay off one’s debts, defend the family, avenge a killing, marry the widow of the deceased. The word “redeemer” evokes the wrong connotation for people familiar with the NT alone; a translation of “Vindicator” would capture the idea more. The concept might include the description of the mediator already introduced in Job 16:19, but surely here Job is thinking of God as his vindicator. The interesting point to be stressed here is that Job has said clearly that he sees no vindication in this life, that he is going to die. But he knows he will be vindicated, and even though he will die, his vindicator lives. The dilemma remains though: his distress lay in God’s hiding his face from him, and his vindication lay only in beholding God in peace.

[19:25]  ² tn The word אַחֲרוּן (’akharon, “last”) has triggered a good number of interpretations. Here it is an adjectival form and not adverbial; it is an epithet of the vindicator. Some commentators, followed by the RSV, change the form to make it adverbial, and translate it “at last.” T. H. Gaster translates it “even if he were the last person to exist” (“Short notes,” VT 4 [1954]: 78).

[19:25]  ³ tn The Hebrew has “and he will rise/stand upon [the] dust.” The verb קוּם (qum) is properly “to rise; to arise,” and certainly also can mean “to stand.” Both English ideas are found in the verb. The concept here is that of God rising up to mete out justice. And so to avoid confusion with the idea of resurrection (which although implicit in these words which are pregnant with theological ideas yet to be revealed, is not explicitly stated or intended in this context) the translation “stand” has been used. The Vulgate had “I will rise,” which introduced the idea of Job’s resurrection. The word “dust” is used as in 41:33. The word “dust” is associated with death and the grave, the very earthly particles. Job assumes that God will descend from heaven to bring justice to the world. The use of the word also hints that this will take place after Job has died and returned to dust. Again, the words of Job come to mean far more than he probably understood.

[11:9]  ⁴ tn Heb “in your youth”; or “in your childhood.”

[11:9]  ⁵ tn Heb “walk in the ways of your heart.”

[11:9]  ⁶ tn Heb “the sight.”

[11:9]  ⁷ 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]  ⁸ tn Heb “will bring every deed into judgment.”

[25:31]  ⁹ tn Here δέ (de) has not been translated.

[25:32]  ¹⁰ tn Here καί (kai) has not been translated.

[25:33]  ¹¹ tn Here καί (kai) has not been translated.

[25:37]  ¹² tn Grk “answer him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[25:38]  ¹³ tn Here δέ (de) has not been translated.

[25:39]  ¹⁴ tn Here δέ (de) has not been translated.

[25:40]  ¹⁵ tn Grk “answering, the king will say to them.” This is somewhat redundant and has been simplified in the translation.

[25:40]  ¹⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[25:40]  ¹⁷ 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]  ¹⁸ tn Here καί (kai) has not been translated.

[25:44]  ¹⁹ tn Grk “Then they will answer, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[25:45]  ²⁰ tn Grk “answer them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[25:45]  ²¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[5:27]  ²² tn Grk “him.”

[5:27]  ²³ tn Grk “authority to judge.”

[5:28]  ²⁴ tn Grk “an hour.”

[5:29]  ²⁵ tn Or “a resurrection resulting in judgment.”

[17:31]  ²⁶ tn Or “fixed.”

[17:31]  ²⁷ sn The world refers to the whole inhabited earth.

[17:31]  ²⁸ 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]  ²⁹ tn The participle ἀναστήσας (anasthsa") indicates means here.

[2:5]  ³⁰ tn Grk “hardness.” Concerning this imagery, see Jer 4:4; Ezek 3:7; 1 En. 16:3.

[2:5]  ³¹ tn Grk “in the day of wrath and revelation of the righteous judgment of God.”

[14:10]  ³² 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]  ³³ 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]  ³⁴ 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]  ³⁵ sn A quotation from Isa 45:23.

[14:12]  ³⁶ 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]  ³⁷ tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.

[4:5]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² 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]  ⁴³ tn Or “Grace to you and peace.”

[1:2]  ⁴⁴ 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.

[1:1]  ⁴⁵ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁴⁶ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) 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.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ⁴⁷ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:15]  ⁴⁸ 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]  ⁴⁹ tn Or “soul.”

[1:15]  ⁵⁰ 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]  ⁵¹ 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]  ⁵² 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]  ⁵³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:11]  ⁵⁴ tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.

[20:11]  ⁵⁵ 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]  ⁵⁶ 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).