Lukas 12:59

12:59 I tell you, you will never get out of there until you have paid the very last cent!” ¹ 

Mazmur 50:22

50:22 Carefully consider this, you who reject God! ² 

Otherwise I will rip you to shreds ³ 

and no one will be able to rescue you.

Matius 25:46

25:46 And these will depart into eternal punishment, but the righteous into eternal life.”

Yohanes 3:36

3:36 The one who believes in the Son has eternal life. The one who rejects ⁴  the Son will not see life, but God’s wrath ⁵  remains ⁶  on him.

Yohanes 3:2

3:2 came to Jesus ⁷  at night ⁸  and said to him, “Rabbi, we know that you are a teacher who has come from God. For no one could perform the miraculous signs ⁹  that you do unless God is with him.”

Yohanes 1:9

1:9 The true light, who gives light to everyone, ¹⁰  was coming into the world. ¹¹ 

Wahyu 20:10

20:10 And the devil who deceived ¹²  them was thrown into the lake of fire and sulfur, ¹³  where the beast and the false prophet are ¹⁴  too, and they will be tormented there day and night forever and ever.

Wahyu 22:11

22:11 The evildoer must continue to do evil, ¹⁵  and the one who is morally filthy ¹⁶  must continue to be filthy. The ¹⁷  one who is righteous must continue to act righteously, and the one who is holy must continue to be holy.”

[12:59]  ¹ tn Here the English word “cent” is used as opposed to the parallel in Matt 5:26 where “penny” appears, since the Greek word there is different and refers to a different but similar coin.

[12:59]  sn This cent was a lepton, the smallest coin available. It was copper or bronze, worth one-half of a quadrans or 1/128 of a denarius. The parallel in Matt 5:26 mentions the quadrans instead of the lepton. The illustration refers to the debt one owes God and being sure to settle with him in the right time, before it is too late. Some interpreters, however, consider it to be like Matt 5:26, which has similar imagery but a completely different context.

[50:22]  ² tn Heb “[you who] forget God.” “Forgetting God” here means forgetting about his commandments and not respecting his moral authority.

[50:22]  ³ sn Elsewhere in the psalms this verb is used (within a metaphorical framework) of a lion tearing its prey (see Pss 7:2; 17:12; 22:13).

[3:36]  ⁴ tn Or “refuses to believe,” or “disobeys.”

[3:36]  ⁵ tn Or “anger because of evil,” or “punishment.”

[3:36]  ⁶ tn Or “resides.”

[3:2]  ⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:2]  ⁸ tn Or “during the night.”

[3:2]  sn Possibly Nicodemus came…at night because he was afraid of public association with Jesus, or he wanted a lengthy discussion without interruptions; no explanation for the timing of the interview is given by the author. But the timing is significant for John in terms of the light-darkness motif – compare John 9:4, 11:10, 13:30 (especially), 19:39, and 21:3. Out of the darkness of his life and religiosity Nicodemus came to the Light of the world. The author probably had multiple meanings or associations in mind here, as is often the case.

[3:2]  ⁹ sn The reference to signs (σημεῖα, shmeia) forms a link with John 2:23-25. Those people in Jerusalem believed in Jesus because of the signs he had performed. Nicodemus had apparently seen them too. But for Nicodemus all the signs meant is that Jesus was a great teacher sent from God. His approach to Jesus was well-intentioned but theologically inadequate; he had failed to grasp the messianic implications of the miraculous signs.

[1:9]  ¹⁰ tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).

[1:9]  ¹¹ 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.

[20:10]  ¹² tn Or “misled.”

[20:10]  ¹³ tn Traditionally, “brimstone.”

[20:10]  ¹⁴ tn The verb in this clause is elided. In keeping with the previous past tenses some translations supply a past tense verb here (“were”), but in view of the future tense that follows (“they will be tormented”), a present tense verb was used to provide a transition from the previous past tense to the future tense that follows.

[22:11]  ¹⁵ tn Grk “must do evil still.”

[22:11]  ¹⁶ tn For this translation see L&N 88.258; the term refers to living in moral filth.

[22:11]  ¹⁷ tn Grk “filthy, and the.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started in the translation.