Lukas 12:48

12:48 But the one who did not know his master’s will ¹  and did things worthy of punishment ²  will receive a light beating. ³  From everyone who has been given much, much will be required, ⁴  and from the one who has been entrusted with much, ⁵  even more will be asked. ⁶ 

Bilangan 27:3

27:3 “Our father died in the wilderness, although ⁷  he was not part of ⁸  the company of those that gathered themselves together against the Lord in the company of Korah; but he died for his own sin, ⁹  and he had no sons.

Yeremia 3:11

3:11 Then the Lord said to me, “Under the circumstances, wayward Israel could even be considered less guilty than unfaithful Judah. ¹⁰ 

Yohanes 15:22-24

15:22 If I had not come and spoken to them, they would not be guilty of sin. ¹¹  But they no longer have any excuse for their sin. 15:23 The one who hates me hates my Father too. 15:24 If I had not performed ¹²  among them the miraculous deeds ¹³  that no one else did, they would not be guilty of sin. ¹⁴  But now they have seen the deeds ¹⁵  and have hated both me and my Father. ¹⁶ 

Roma 3:23

3:23 for all have sinned and fall short of the glory of God.

Roma 3:1

3:1 Therefore what advantage does the Jew have, or what is the value of circumcision?

Yohanes 1:8-10

1:8 He himself was not the light, but he came to testify ¹⁷  about the light. 1:9 The true light, who gives light to everyone, ¹⁸  was coming into the world. ¹⁹  1:10 He was in the world, and the world was created ²⁰  by him, but ²¹  the world did not recognize ²²  him.

[12:48]  ¹ tn Grk “did not know”; the phrase “his master’s will” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.

[12:48]  ² tn Grk “blows.”

[12:48]  ³ tn Grk “will receive few (blows).”

[12:48]  ⁴ tn Grk “required from him”; but the words “from him” are redundant in English and have not been translated.

[12:48]  ⁵ sn Entrusted with much. To be gifted with precious responsibility is something that requires faithfulness.

[12:48]  ⁶ tn Grk “they will ask even more.”

[27:3]  ⁷ tn This clause begins with a vav (ו) on a pronoun, marking it out as a disjunctive vav. In this context it fits best to take it as a circumstantial clause introducing concession.

[27:3]  ⁸ tn Heb “in the midst of.”

[27:3]  ⁹ tn The word order is emphatic: “but in/on account of his own sins he died.”

[3:11]  ¹⁰ tn Heb “Wayward Israel has proven herself to be more righteous than unfaithful Judah.”

[3:11]  sn A comparison is drawn here between the greater culpability of Judah, who has had the advantage of seeing how God disciplined her sister nation for having sinned and yet ignored the warning and committed the same sin, and the culpability of Israel who had no such advantage.

[15:22]  ¹¹ tn Grk “they would not have sin” (an idiom).

[15:22]  sn Jesus now describes the guilt of the world. He came to these people with both words (15:22) and sign-miracles (15:24), yet they remained obstinate in their unbelief, and this sin of unbelief was without excuse. Jesus was not saying that if he had not come and spoken to these people they would be sinless; rather he was saying that if he had not come and spoken to them, they would not be guilty of the sin of rejecting him and the Father he came to reveal. Rejecting Jesus is the one ultimate sin for which there can be no forgiveness, because the one who has committed this sin has at the same time rejected the only cure that exists. Jesus spoke similarly to the Pharisees in 9:41: “If you were blind, you would have no sin (same phrase as here), but now you say ‘We see’ your sin remains.”

[15:24]  ¹² tn Or “If I had not done.”

[15:24]  ¹³ tn Grk “the works.”

[15:24]  ¹⁴ tn Grk “they would not have sin” (an idiom).

[15:24]  ¹⁵ tn The words “the deeds” are supplied to clarify from context what was seen. Direct objects in Greek were often omitted when clear from the context.

[15:24]  ¹⁶ tn Or “But now they have both seen and hated both me and my Father.” It is possible to understand both the “seeing” and the “hating” to refer to both Jesus and the Father, but this has the world “seeing” the Father, which seems alien to the Johannine Jesus. (Some point out John 14:9 as an example, but this is addressed to the disciples, not to the world.) It is more likely that the “seeing” refers to the miraculous deeds mentioned in the first half of the verse. Such an understanding of the first “both – and” construction is apparently supported by BDF §444.3.

[1:8]  ¹⁷ tn Or “to bear witness.”

[1:9]  ¹⁸ tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).

[1:9]  ¹⁹ tn Or “He was the true light, who gives light to everyone who comes into the world.” The participle ἐρχόμενον (ercomenon) may be either (1) neuter nominative, agreeing with τὸ φῶς (to fw"), or (2) masculine accusative, agreeing with ἄνθρωπον (anqrwpon). Option (1) results in a periphrastic imperfect with ἦν (hn), ἦν τὸ φῶς… ἐρχόμενον, referring to the incarnation. Option (2) would have the participle modifying ἄνθρωπον and referring to the true light as enlightening “every man who comes into the world.” Option (2) has some rabbinic parallels: The phrase “all who come into the world” is a fairly common expression for “every man” (cf. Leviticus Rabbah 31.6). But (1) must be preferred here, because: (a) In the next verse the light is in the world; it is logical for v. 9 to speak of its entering the world; (b) in other passages Jesus is described as “coming into the world” (6:14, 9:39, 11:27, 16:28) and in 12:46 Jesus says: ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα (egw fw" ei" ton kosmon elhluqa); (c) use of a periphrastic participle with the imperfect tense is typical Johannine style: 1:28, 2:6, 3:23, 10:40, 11:1, 13:23, 18:18 and 25. In every one of these except 13:23 the finite verb is first and separated by one or more intervening words from the participle.

[1:9]  sn In v. 9 the world (κόσμος, kosmos) is mentioned for the first time. This is another important theme word for John. Generally, the world as a Johannine concept does not refer to the totality of creation (the universe), although there are exceptions at 11:9. 17:5, 24, 21:25, but to the world of human beings and human affairs. Even in 1:10 the world created through the Logos is a world capable of knowing (or reprehensibly not knowing) its Creator. Sometimes the world is further qualified as this world (ὁ κόσμος οὗτος, Jo kosmos Joutos) as in 8:23, 9:39, 11:9, 12:25, 31; 13:1, 16:11, 18:36. This is not merely equivalent to the rabbinic phrase “this present age” (ὁ αἰών οὗτος, Jo aiwn Joutos) and contrasted with “the world to come.” For John it is also contrasted to a world other than this one, already existing; this is the lower world, corresponding to which there is a world above (see especially 8:23, 18:36). Jesus appears not only as the Messiah by means of whom an eschatological future is anticipated (as in the synoptic gospels) but also as an envoy from the heavenly world to this world.

[1:10]  ²⁰ tn Or “was made”; Grk “came into existence.”

[1:10]  ²¹ tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:10]  ²² tn Or “know.”