Wahyu 22:15

22:15 Outside are the dogs and the sorcerers ¹  and the sexually immoral, and the murderers, and the idolaters and everyone who loves and practices falsehood! ² 

Maleakhi 3:5

3:5 “I ³  will come to you in judgment. I will be quick to testify against those who practice divination, those who commit adultery, those who break promises, ⁴  and those who exploit workers, widows, and orphans, ⁵  who refuse to help ⁶  the immigrant ⁷  and in this way show they do not fear me,” says the Lord who rules over all.

Maleakhi 3:1

3:1 “I am about to send my messenger, ⁸  who will clear the way before me. Indeed, the Lord ⁹  you are seeking will suddenly come to his temple, and the messenger ¹⁰  of the covenant, whom you long for, is certainly coming,” says the Lord who rules over all.

Kolose 1:9-10

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ¹¹  have not ceased praying for you and asking God ¹²  to fill ¹³  you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live ¹⁴  worthily of the Lord and please him in all respects ¹⁵  – bearing fruit in every good deed, growing in the knowledge of God,

Galatia 5:19-21

5:19 Now the works of the flesh ¹⁶  are obvious: ¹⁷  sexual immorality, impurity, depravity, 5:20 idolatry, sorcery, ¹⁸  hostilities, ¹⁹  strife, ²⁰  jealousy, outbursts of anger, selfish rivalries, dissensions, ²¹  factions, 5:21 envying, ²²  murder, ²³  drunkenness, carousing, ²⁴  and similar things. I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God!

Efesus 5:5-6

5:5 For you can be confident of this one thing: ²⁵  that no person who is immoral, impure, or greedy (such a person is an idolater) has any inheritance in the kingdom of Christ and God.

Live in the Light

5:6 Let nobody deceive you with empty words, for because of these things God’s wrath comes on the sons of disobedience. ²⁶ 

Efesus 5:1

Live in Love

5:1 Therefore, be ²⁷  imitators of God as dearly loved children

Titus 1:9-10

1:9 He must hold firmly to the faithful message as it has been taught, ²⁸  so that he will be able to give exhortation in such healthy teaching ²⁹  and correct those who speak against it.

1:10 For there are many ³⁰  rebellious people, idle talkers, and deceivers, especially those with Jewish connections, ³¹ 

Ibrani 12:24

12:24 and to Jesus, the mediator ³²  of a new covenant, and to the sprinkled blood that speaks of something better than Abel’s does. ³³ 

Ibrani 13:4

13:4 Marriage must be honored among all and the marriage bed kept undefiled, for God will judge sexually immoral people and adulterers.

Ibrani 13:1

Final Exhortations

13:1 Brotherly love must continue.

Yohanes 3:15

3:15 so that everyone who believes in him may have eternal life.” ³⁴ 

[22:15]  ¹ tn On the term φάρμακοι (farmakoi) see L&N 53.101.

[22:15]  ² tn Or “lying,” “deceit.”

[3:5]  ³ tn The first person pronoun (a reference to the Lord) indicates that the Lord himself now speaks (see also v. 1). The prophet speaks in vv. 2-4 (see also 2:17).

[3:5]  ⁴ tn Heb “those who swear [oaths] falsely.” Cf. NIV “perjurers”; TEV “those who give false testimony”; NLT “liars.”

[3:5]  ⁵ tn Heb “and against the oppressors of the worker for a wage, [the] widow and orphan.”

[3:5]  ⁶ tn Heb “those who turn aside.”

[3:5]  ⁷ tn Or “resident foreigner”; NIV “aliens”; NRSV “the alien.”

[3:1]  ⁸ tn In Hebrew the phrase “my messenger” is מַלְאָכִי (mal’akhi), the same form as the prophet’s name (see note on the name “Malachi” in 1:1). However, here the messenger appears to be an eschatological figure who is about to appear, as the following context suggests. According to 4:5, this messenger is “Elijah the prophet,” whom the NT identifies as John the Baptist (Matt 11:10; Mark 1:2) because he came in the “spirit and power” of Elijah (Matt 11:14; 17:11-12; Lk 1:17).

[3:1]  ⁹ tn Here the Hebrew term הָאָדוֹן (ha’adon) is used, not יְהוָה (yÿhvah, typically rendered Lord). Thus the focus is not on the Lord as the covenant God, but on his role as master.

[3:1]  ¹⁰ sn This messenger of the covenant may be equated with my messenger (that is, Elijah) mentioned earlier in the verse, or with the Lord himself. In either case the messenger functions as an enforcer of the covenant. Note the following verses, which depict purifying judgment on a people that has violated the Lord’s covenant.

[1:9]  ¹¹ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ¹² tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ¹³ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[1:10]  ¹⁴ 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]  ¹⁵ 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.”

[5:19]  ¹⁶ tn See the note on the word “flesh” in Gal 5:13.

[5:19]  ¹⁷ tn Or “clear,” “evident.”

[5:20]  ¹⁸ tn Or “witchcraft.”

[5:20]  ¹⁹ tn Or “enmities,” “[acts of] hatred.”

[5:20]  ²⁰ tn Or “discord” (L&N 39.22).

[5:20]  ²¹ tn Or “discord(s)” (L&N 39.13).

[5:21]  ²² tn This term is plural in Greek (as is “murder” and “carousing”), but for clarity these abstract nouns have been translated as singular.

[5:21]  ²³ tc ‡ φόνοι (fonoi, “murders”) is absent in such important mss as Ì⁴⁶ א B 33 81 323 945 pc sa, while the majority of mss (A C D F G Ψ 0122 0278 1739 1881 Ï lat) have the word. Although the pedigree of the mss which lack the term is of the highest degree, homoioteleuton may well explain the shorter reading. The preceding word has merely one letter difference, making it quite possible to overlook this term (φθόνοι φόνοι, fqonoi fonoi).

[5:21]  ²⁴ tn Or “revelings,” “orgies” (L&N 88.287).

[5:5]  ²⁵ tn Grk “be knowing this.” See also 2 Pet 1:20 for a similar phrase: τοῦτο πρῶτον γινώσκοντες (touto prwton ginwskonte").

[5:6]  ²⁶ sn The expression sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” In this context it refers to “all those who are disobedient.” Cf. Eph 2:2-3.

[5:1]  ²⁷ tn Or “become.”

[1:9]  ²⁸ tn Grk “the faithful message in accordance with the teaching” (referring to apostolic teaching).

[1:9]  ²⁹ tn Grk “the healthy teaching” (referring to what was just mentioned).

[1:10]  ³⁰ tc ‡ The earliest and best mss lack καί (kai) after πολλοί (polloi; so א A C P 088 81 104 365 614 629 630 al sy co), though the conjunction is found in several significant witnesses, chiefly of the Western and Byzantine texts (D F G I Ψ 33 1739 1881 Ï lat). Although it is possible that some scribes omitted the word, thinking it was superfluous, it is also possible that others added the conjunction for clarification. Judging by the pedigree of the witnesses and the inconclusiveness of the internal evidence, the shorter reading is considered to be most likely original. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[1:10]  ³¹ tn Grk “those of the circumcision.” Some translations take this to refer to Jewish converts to Christianity (cf. NAB “Jewish Christians”; TEV “converts from Judaism”; CEV “Jewish followers”) while others are less clear (cf. NLT “those who insist on circumcision for salvation”).

[12:24]  ³² tn The Greek word μεσίτης (mesith", “mediator”) in this context does not imply that Jesus was a mediator in the contemporary sense of the word, i.e., he worked for compromise between opposing parties. Here the term describes his function as the one who was used by God to enact a new covenant which established a new relationship between God and his people, but entirely on God’s terms.

[12:24]  ³³ sn Abel’s shed blood cried out to the Lord for justice and judgment, but Jesus’ blood speaks of redemption and forgiveness, something better than Abel’s does (Gen 4:10; Heb 9:11-14; 11:4).

[3:15]  ³⁴ tn This is the first use of the term ζωὴν αἰώνιον (zwhn aiwnion) in the Gospel, although ζωή (zwh) in chap. 1 is to be understood in the same way without the qualifying αἰώνιος (aiwnios).

[3:15]  sn Some interpreters extend the quotation of Jesus’ words through v. 21.