Yohanes 8:24

8:24 Thus I told you ¹  that you will die in your sins. For unless you believe that I am he, ²  you will die in your sins.”

Ayub 20:11

20:11 His bones ³  were full of his youthful vigor, ⁴ 

but that vigor will lie down with him in the dust.

Mazmur 73:18-20

73:18 Surely ⁵  you put them in slippery places;

you bring them down ⁶  to ruin.

73:19 How desolate they become in a mere moment!

Terrifying judgments make their demise complete! ⁷ 

73:20 They are like a dream after one wakes up. ⁸ 

O Lord, when you awake ⁹  you will despise them. ¹⁰ 

Amsal 11:7

11:7 When a wicked person dies, his expectation perishes, ¹¹ 

and the hope of his strength ¹²  perishes. ¹³ 

Amsal 14:32

14:32 The wicked will be thrown down in his trouble, ¹⁴ 

but the righteous have refuge ¹⁵  even in the threat of death. ¹⁶ 

Yesaya 65:20

65:20 Never again will one of her infants live just a few days ¹⁷ 

or an old man die before his time. ¹⁸ 

Indeed, no one will die before the age of a hundred, ¹⁹ 

anyone who fails to reach ²⁰  the age of a hundred will be considered cursed.

Yehezkiel 3:18-19

3:18 When I say to the wicked, “You will certainly die,” ²¹  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, ²²  but I will hold you accountable for his death. ²³  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. ²⁴ 

Lukas 16:22-26

16:22 “Now ²⁵  the poor man died and was carried by the angels to Abraham’s side. ²⁶  The ²⁷  rich man also died and was buried. ²⁸  16:23 And in hell, ²⁹  as he was in torment, ³⁰  he looked up ³¹  and saw Abraham far off with Lazarus at his side. ³²  16:24 So ³³  he called out, ³⁴  ‘Father Abraham, have mercy on me, and send Lazarus ³⁵  to dip the tip of his finger ³⁶  in water and cool my tongue, because I am in anguish ³⁷  in this fire.’ ³⁸  16:25 But Abraham said, ‘Child, ³⁹  remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish. ⁴⁰  16:26 Besides all this, ⁴¹  a great chasm ⁴²  has been fixed between us, ⁴³  so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’

Lukas 16:1

The Parable of the Clever Steward

16:1 Jesus ⁴⁴  also said to the disciples, “There was a rich man who was informed of accusations ⁴⁵  that his manager ⁴⁶  was wasting ⁴⁷  his assets.

Kolose 1:17-18

1:17 He himself is before all things and all things are held together ⁴⁸  in him.

1:18 He is the head of the body, the church, as well as the beginning, the firstborn ⁴⁹  from among the dead, so that he himself may become first in all things. ⁵⁰ 

Efesus 2:1

New Life Individually

2:1 And although you were ⁵¹  dead ⁵²  in your transgressions and sins,

[8:24]  ¹ tn Grk “thus I said to you.”

[8:24]  ² tn Grk “unless you believe that I am.” In this context there is an implied predicate nominative (“he”) following the “I am” phrase. What Jesus’ hearers had to acknowledge is that he was who he claimed to be, i.e., the Messiah (cf. 20:31). This view is also reflected in English translations like NIV (“if you do not believe that I am the one I claim to be”), NLT (“unless you believe that I am who I say I am”), and CEV (“if you don’t have faith in me for who I am”). For a different view that takes this “I am” and the one in 8:28 as nonpredicated (i.e., absolute), see R. E. Brown, John (AB), 1:533-38. Such a view refers sees the nonpredicated “I am” as a reference to the divine Name revealed in Exod 3:14, and is reflected in English translations like NAB (“if you do not believe that I AM, you will die in your sins”) and TEV (“you will die in your sins if you do not believe that ‘I Am Who I Am’”).

[8:24]  sn See the note on Christ in 1:20.

[20:11]  ³ tn “Bones” is often used metonymically for the whole person, the bones being the framework, meaning everything inside, as well as the body itself.

[20:11]  ⁴ sn This line means that he dies prematurely – at the height of his youthful vigor.

[73:18]  ⁵ tn The use of the Hebrew term אַךְ (’akh, “surely”) here literarily counteracts its use in v. 13. The repetition draws attention to the contrast between the two statements, the first of which expresses the psalmist’s earlier despair and the second his newly discovered confidence.

[73:18]  ⁶ tn Heb “cause them to fall.”

[73:19]  ⁷ tn Heb “they come to an end, they are finished, from terrors.”

[73:20]  ⁸ tn Heb “like a dream from awakening.” They lack any real substance; their prosperity will last for only a brief time.

[73:20]  ⁹ sn When you awake. The psalmist compares God’s inactivity to sleep and the time of God’s judgment to his awakening from sleep.

[73:20]  ¹⁰ tn Heb “you will despise their form.” The Hebrew term צֶלֶם (tselem, “form; image”) also suggests their short-lived nature. Rather than having real substance, they are like the mere images that populate one’s dreams. Note the similar use of the term in Ps 39:6.

[11:7]  ¹¹ tn The first colon features an imperfect tense depicting habitual action, while the second has a perfect tense verb depicting gnomic action.

[11:7]  sn The subject of this proverb is the hope of the wicked, showing its consequences – his expectations die with him (Ps 49). Any hope for long life and success borne of wickedness will be disappointed.

[11:7]  ¹² tc There are several suggested changes for this word אוֹנִים (’onim, “vigor” or “strength”). Rashi, a Jewish scholar who lived a.d. 1040-1105, suggests that the word refers to children, a meaning implied from Gen 49:3. This would mean that even his children would not benefit from his wickedness. Tg. Prov 11:7 rendered it “who practice crookedness,” deriving it from the first root which means “wickedness.”

[11:7]  ¹³ tc The LXX adds an antithesis to this: “When the righteous dies, hope does not perish.” The LXX translators wanted to see the hope of the righteous fulfilled in the world to come.

[14:32]  ¹⁴ tn The prepositional phrase must be “in his time of trouble” (i.e., when catastrophe comes). Cf. CEV “In times of trouble the wicked are destroyed.” A wicked person has nothing to fall back on in such times.

[14:32]  ¹⁵ sn The righteous have hope in a just retribution – they have a place of safety even in death.

[14:32]  ¹⁶ tc The LXX reads this as “in his integrity,” as if it were בְּתוּמּוֹ (bÿtumo) instead of “in his death” (בְּמוֹתוֹ, bÿmoto). The LXX is followed by some English versions (e.g., NAB “in his honesty,” NRSV “in their integrity,” and TEV “by their integrity”).

[14:32]  tn Heb “in his death.” The term “death” may function as a metonymy of effect for a life-threatening situation.

[65:20]  ¹⁷ tn Heb “and there will not be from there again a nursing infant of days,” i.e., one that lives just a few days.

[65:20]  ¹⁸ tn Heb “or an old [man] who does not fill out his days.”

[65:20]  ¹⁹ tn Heb “for the child as a son of one hundred years will die.” The point seems to be that those who die at the age of a hundred will be considered children, for the average life span will be much longer than that. The category “child” will be redefined in light of the expanded life spans that will characterize this new era.

[65:20]  ²⁰ tn Heb “the one who misses.” חָטָא (khata’) is used here in its basic sense of “miss the mark.” See HALOT 305 s.v. חטא. Another option is to translate, “and the sinner who reaches the age of a hundred will be cursed.”

[3:18]  ²¹ 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]  ²² 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]  ²³ 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]  ²⁴ tn Verses 17-19 are repeated in Ezek 33:7-9.

[16:22]  ²⁵ tn Grk “Now it happened that the.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[16:22]  ²⁶ tn Grk “to Abraham’s bosom.” The phrase “carried by the angels to Abraham’s bosom” describes being gathered to the fathers and is a way to refer to heaven (Gen 15:15; 47:30; Deut 31:16).

[16:22]  ²⁷ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:22]  ²⁸ sn The shorter description suggests a different fate, which is confirmed in the following verses.

[16:23]  ²⁹ sn The Greek term Hades stands for the Hebrew concept of Sheol. It is what is called hell today. This is where the dead were gathered (Ps 16:10; 86:13). In the NT Hades has an additional negative force of awaiting judgment (Rev 20:13).

[16:23]  ³⁰ sn Hades is a place of torment, especially as one knows that he is separated from God.

[16:23]  ³¹ tn Grk “he lifted up his eyes” (an idiom).

[16:23]  ³² tn Grk “in his bosom,” the same phrase used in 16:22. This idiom refers to heaven and/or participation in the eschatological banquet. An appropriate modern equivalent is “at Abraham’s side.”

[16:24]  ³³ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

[16:24]  ³⁴ tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

[16:24]  ³⁵ sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)

[16:24]  ³⁶ sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.

[16:24]  ³⁷ tn Or “in terrible pain” (L&N 24.92).

[16:24]  ³⁸ sn Fire in this context is OT imagery; see Isa 66:24.

[16:25]  ³⁹ tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.

[16:25]  ⁴⁰ tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.

[16:26]  ⁴¹ tn Grk “And in all these things.” There is no way Lazarus could carry out this request even if divine justice were not involved.

[16:26]  ⁴² sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.

[16:26]  ⁴³ tn Grk “between us and you.”

[16:1]  ⁴⁴ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[16:1]  ⁴⁵ tn These are not formal legal charges, but reports from friends, acquaintances, etc.; Grk “A certain man was rich who had a manager, and this one was reported to him as wasting his property.”

[16:1]  ⁴⁶ sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.

[16:1]  ⁴⁷ tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).

[1:17]  ⁴⁸ tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.

[1:18]  ⁴⁹ tn See the note on the term “firstborn” in 1:15. Here the reference to Jesus as the “firstborn from among the dead” seems to be arguing for a chronological priority, i.e., Jesus was the first to rise from the dead.

[1:18]  ⁵⁰ tn Grk “in order that he may become in all things, himself, first.”

[2:1]  ⁵¹ tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  ⁵² sn Chapter 2 starts off with a participle, although you were dead, that is left dangling. The syntax in Greek for vv. 1-3 constitutes one incomplete sentence, though it seems to have been done intentionally. The dangling participle leaves the readers in suspense while they wait for the solution (in v. 4) to their spiritual dilemma.