Ibrani 6:10-12

6:10 For God is not unjust so as to forget your work and the love you have demonstrated for his name, in having served and continuing to serve the saints. 6:11 But we passionately want each of you to demonstrate the same eagerness for the fulfillment of your hope until the end, 6:12 so that you may not be sluggish, ¹  but imitators of those who through faith and perseverance inherit the promises.

Ibrani 9:27

9:27 And just as people ²  are appointed to die once, and then to face judgment, ³ 

Kejadian 18:25

18:25 Far be it from you to do such a thing – to kill the godly with the wicked, treating the godly and the wicked alike! Far be it from you! Will not the judge ⁴  of the whole earth do what is right?” ⁵ 

Mazmur 50:5-6

50:5 He says: ⁶ 

“Assemble my covenant people before me, ⁷ 

those who ratified a covenant with me by sacrifice!” ⁸ 

50:6 The heavens declare his fairness, ⁹ 

for God is judge. ¹⁰  (Selah)

Mazmur 94:2

94:2 Rise up, O judge of the earth!

Pay back the proud!

Mazmur 96:13

96:13 before the Lord, for he comes!

For he comes to judge the earth!

He judges the world fairly, ¹¹ 

and the nations in accordance with his justice. ¹² 

Mazmur 98:9

98:9 before the Lord!

For he comes to judge the earth!

He judges the world fairly, ¹³ 

and the nations in a just manner.

Matius 25:31-34

The Judgment

25:31 “When ¹⁴  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 ¹⁵  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 ¹⁶  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.

Yohanes 5:27

5:27 and he has granted the Son ¹⁷  authority to execute judgment, ¹⁸  because he is the Son of Man.

Yohanes 5:2

5:2 Now there is ¹⁹  in Jerusalem by the Sheep Gate ²⁰  a pool called Bethzatha ²¹  in Aramaic, ²²  which has five covered walkways. ²³ 

Yohanes 1:5-7

1:5 And the light shines on ²⁴  in the darkness, ²⁵  but ²⁶  the darkness has not mastered it. ²⁷ 

1:6 A man came, sent from God, whose name was John. ²⁸  1:7 He came as a witness ²⁹  to testify ³⁰  about the light, so that everyone ³¹  might believe through him.

Yohanes 1:1

The Prologue to the Gospel

1:1 In the beginning ³²  was the Word, and the Word was with God, ³³  and the Word was fully God. ³⁴ 

Pengkhotbah 2:23

2:23 For all day long ³⁵  his work produces pain and frustration, ³⁶ 

and even at night his mind cannot relax! ³⁷ 

This also is futile!

[6:12]  ¹ tn Or “dull.”

[9:27]  ² tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[9:27]  ³ tn Grk “and after this – judgment.”

[18:25]  ⁴ tn Or “ruler.”

[18:25]  ⁵ sn Will not the judge of the whole earth do what is right? For discussion of this text see J. L. Crenshaw, “Popular Questioning of the Justice of God in Ancient Israel,” ZAW 82 (1970): 380-95, and C. S. Rodd, “Shall Not the Judge of All the Earth Do What Is Just?” ExpTim 83 (1972): 137-39.

[50:5]  ⁶ tn The words “he says” are supplied in the translation for clarification. God’s summons to the defendant follows.

[50:5]  ⁷ tn Or “Gather to me my covenant people.” The Hebrew term חָסִיד (khasid, “covenant people”) elsewhere in the psalms is used in a positive sense of God’s loyal followers (see the note at Ps 4:3), but here, as the following line makes clear, the term has a neutral sense and simply refers to those who have outwardly sworn allegiance to God, not necessarily to those whose loyalty is genuine.

[50:5]  ⁸ tn Heb “the cutters of my covenant according to sacrifice.” A sacrifice accompanied the covenant-making ceremony and formally ratified the agreement (see Exod 24:3-8).

[50:6]  ⁹ tn Or “justice.”

[50:6]  ¹⁰ tn Or “for God, he is about to judge.” The participle may be taken as substantival (as in the translation above) or as a predicate (indicating imminent future action in this context).

[96:13]  ¹¹ tn The verbal forms in v. 13 probably describe God’s typical, characteristic behavior, though they may depict in dramatic fashion the outworking of divine judgment or anticipate a future judgment of worldwide proportions, in which case they could be translated “will judge the world.”

[96:13]  ¹² tn Heb “and the nations with his integrity.”

[98:9]  ¹³ tn The verbal forms in v. 9 probably describe God’s typical, characteristic behavior, though they may depict in dramatic fashion the outworking of divine judgment or anticipate a future judgment of worldwide proportions (“will judge…”).

[25:31]  ¹⁴ tn Here δέ (de) has not been translated.

[25:32]  ¹⁵ tn Here καί (kai) has not been translated.

[25:33]  ¹⁶ tn Here καί (kai) has not been translated.

[5:27]  ¹⁷ tn Grk “him.”

[5:27]  ¹⁸ tn Grk “authority to judge.”

[5:2]  ¹⁹ tn Regarding the use of the present tense ἐστιν (estin) and its implications for the dating of the Gospel of John, see the article by D. B. Wallace, “John 5,2 and the Date of the Fourth Gospel,” Bib 71 (1990): 177-205.

[5:2]  ²⁰ tn The site of the miracle is also something of a problem: προβατικῇ (probatikh) is usually taken as a reference to the Sheep Gate near the temple. Some (R. E. Brown and others) would place the word κολυμβήθρα (kolumbhqra) with προβατικῇ to read “in Jerusalem, by the Sheep Pool, there is (another pool) with the Hebrew name.” This would imply that there is reference to two pools in the context rather than only one. This does not seem necessary (although it is a grammatical possibility). The gender of the words does not help since both are feminine (as is the participle ἐπιλεγομένη [epilegomenh]). Note however that Brown’s suggestion would require a feminine word to be supplied (for the participle ἐπιλεγομένη to modify). The traditional understanding of the phrase as a reference to the Sheep Gate near the temple appears more probably correct.

[5:2]  ²¹ tc Some mss (א [L] 33 it) read Bethzatha, while others read Bethsaida (Ì^[66],75 B T W^s [Ψ] pc vg); codex D has Belzetha. A lot of controversy has surrounded the name of the pool itself: The reading of the Byzantine (or majority) text (A C Θ 078 Ë^1,13 Ï), Bethesda, has been virtually discarded by scholars in favor of what is thought to be the more primitive Bethzatha, even though many recent translations continue to employ Bethesda, the traditional reading. The latter is attested by Josephus as the name of a quarter of the city near the northeast corner of the temple area. He reports that the Syrian Legate Cestius burned this suburb in his attack on Jerusalem in October a.d. 68 (J. W. 2.19.4 [2.530]). However, there is some new archaeological evidence for this problem. 3Q15 (Copper Scroll) from Qumran seems to indicate that in the general area of the temple, on the eastern hill of Jerusalem, a treasure was buried in Bet áEsdatayin, in the pool at the entrance to the smaller basin. The name of the region or pool itself seems then to have been Bet ᾿Esda, “house of the flowing.” It appears with the dual ending in the scroll because there were two basins. Bethesda seems to be an accurate Greek rendition of the name, while J. T. Milik suggests Bethzatha is a rendition of the Aramaic intensive plural Bet áEsdata (DJDJ 3, 271). As for the text of John 5:2, the fundamental problems with the Bethesda reading are that it looks motivated (with an edifying Semitic etymology, meaning “House of Mercy” [TCGNT 178]), and is minimally attested. Apart from the Copper Scroll, the evidence for Bethesda is almost entirely shut up to the Byzantine text (C being the most notable exception, but it often has Byzantine encroachments). On the one hand, this argues the Byzantine reading here had ancient, semitic roots; on the other hand, since both readings are attested as historically accurate, a decision has to be based on the better witnesses. The fact that there are multiple readings here suggests that the original was not well understood. Which reading best explains the rise of the others? It seems that Bethzatha is the best choice.

[5:2]  sn On the location of the pool called Bethzatha, the double-pool of St. Anne is the probable site, and has been excavated; the pools were trapezoidal in shape, 165 ft (49.5 m) wide at one end, 220 ft (66 m) wide at the other, and 315 ft (94.5 m) long, divided by a central partition. There were colonnades (rows of columns) on all 4 sides and on the partition, thus forming the five covered walkways mentioned in John 5:2. Stairways at the corners permitted descent to the pool.

[5:2]  ²² tn Grk “in Hebrew.”

[5:2]  ²³ tn Or “porticoes,” or “colonnades”; Grk “stoas.”

[5:2]  sn The pool had five porticoes. These were covered walkways formed by rows of columns supporting a roof and open on the side facing the pool. People could stand, sit, or walk on these colonnaded porches, protected from the weather and the heat of the sun.

[1:5]  ²⁴ tn To this point the author has used past tenses (imperfects, aorists); now he switches to a present. The light continually shines (thus the translation, “shines on”). Even as the author writes, it is shining. The present here most likely has gnomic force (though it is possible to take it as a historical present); it expresses the timeless truth that the light of the world (cf. 8:12, 9:5, 12:46) never ceases to shine.

[1:5]  sn The light shines on. The question of whether John has in mind here the preincarnate Christ or the incarnate Christ is probably too specific. The incarnation is not really introduced until v. 9, but here the point is more general: It is of the very nature of light, that it shines.

[1:5]  ²⁵ sn The author now introduces what will become a major theme of John’s Gospel: the opposition of light and darkness. The antithesis is a natural one, widespread in antiquity. Gen 1 gives considerable emphasis to it in the account of the creation, and so do the writings of Qumran. It is the major theme of one of the most important extra-biblical documents found at Qumran, the so-called War Scroll, properly titled The War of the Sons of Light with the Sons of Darkness. Connections between John and Qumran are still an area of scholarly debate and a consensus has not yet emerged. See T. A. Hoffman, “1 John and the Qumran Scrolls,” BTB 8 (1978): 117-25.

[1:5]  ²⁶ tn Grk “and,” but the context clearly indicates a contrast, so this has been translated as an adversative use of καί (kai).

[1:5]  ²⁷ tn Or “comprehended it,” or “overcome it.” The verb κατέλαβεν (katelaben) is not easy to translate. “To seize” or “to grasp” is possible, but this also permits “to grasp with the mind” in the sense of “to comprehend” (esp. in the middle voice). This is probably another Johannine double meaning – one does not usually think of darkness as trying to “understand” light. For it to mean this, “darkness” must be understood as meaning “certain people,” or perhaps “humanity” at large, darkened in understanding. But in John’s usage, darkness is not normally used of people or a group of people. Rather it usually signifies the evil environment or ‘sphere’ in which people find themselves: “They loved darkness rather than light” (John 3:19). Those who follow Jesus do not walk in darkness (8:12). They are to walk while they have light, lest the darkness “overtake/overcome” them (12:35, same verb as here). For John, with his set of symbols and imagery, darkness is not something which seeks to “understand (comprehend)” the light, but represents the forces of evil which seek to “overcome (conquer)” it. The English verb “to master” may be used in both sorts of contexts, as “he mastered his lesson” and “he mastered his opponent.”

[1:6]  ²⁸ sn John refers to John the Baptist.

[1:7]  ²⁹ tn Grk “came for a testimony.”

[1:7]  sn Witness is also one of the major themes of John’s Gospel. The Greek verb μαρτυρέω (marturew) occurs 33 times (compare to once in Matthew, once in Luke, 0 in Mark) and the noun μαρτυρία (marturia) 14 times (0 in Matthew, once in Luke, 3 times in Mark).

[1:7]  ³⁰ tn Or “to bear witness.”

[1:7]  ³¹ tn Grk “all.”

[1:1]  ³² sn In the beginning. The search for the basic “stuff” out of which things are made was the earliest one in Greek philosophy. It was attended by the related question of “What is the process by which the secondary things came out of the primary one (or ones)?,” or in Aristotelian terminology, “What is the ‘beginning’ (same Greek word as beginning, John 1:1) and what is the origin of the things that are made?” In the New Testament the word usually has a temporal sense, but even BDAG 138 s.v. ἀρχή 3 lists a major category of meaning as “the first cause.” For John, the words “In the beginning” are most likely a conscious allusion to the opening words of Genesis – “In the beginning.” Other concepts which occur prominently in Gen 1 are also found in John’s prologue: “life” (1:4) “light” (1:4) and “darkness” (1:5). Gen 1 describes the first (physical) creation; John 1 describes the new (spiritual) creation. But this is not to play off a false dichotomy between “physical” and “spiritual”; the first creation was both physical and spiritual. The new creation is really a re-creation, of the spiritual (first) but also the physical. (In spite of the common understanding of John’s “spiritual” emphasis, the “physical” re-creation should not be overlooked; this occurs in John 2 with the changing of water into wine, in John 11 with the resurrection of Lazarus, and the emphasis of John 20-21 on the aftermath of Jesus’ own resurrection.)

[1:1]  ³³ tn The preposition πρός (pros) implies not just proximity, but intimate personal relationship. M. Dods stated, “Πρός …means more than μετά or παρά, and is regularly employed in expressing the presence of one person with another” (“The Gospel of St. John,” The Expositor’s Greek Testament, 1:684). See also Mark 6:3, Matt 13:56, Mark 9:19, Gal 1:18, 2 John 12.

[1:1]  ³⁴ tn Or “and what God was the Word was.” Colwell’s Rule is often invoked to support the translation of θεός (qeos) as definite (“God”) rather than indefinite (“a god”) here. However, Colwell’s Rule merely permits, but does not demand, that a predicate nominative ahead of an equative verb be translated as definite rather than indefinite. Furthermore, Colwell’s Rule did not deal with a third possibility, that the anarthrous predicate noun may have more of a qualitative nuance when placed ahead of the verb. A definite meaning for the term is reflected in the traditional rendering “the word was God.” From a technical standpoint, though, it is preferable to see a qualitative aspect to anarthrous θεός in John 1:1c (ExSyn 266-69). Translations like the NEB, REB, and Moffatt are helpful in capturing the sense in John 1:1c, that the Word was fully deity in essence (just as much God as God the Father). However, in contemporary English “the Word was divine” (Moffatt) does not quite catch the meaning since “divine” as a descriptive term is not used in contemporary English exclusively of God. The translation “what God was the Word was” is perhaps the most nuanced rendering, conveying that everything God was in essence, the Word was too. This points to unity of essence between the Father and the Son without equating the persons. However, in surveying a number of native speakers of English, some of whom had formal theological training and some of whom did not, the editors concluded that the fine distinctions indicated by “what God was the Word was” would not be understood by many contemporary readers. Thus the translation “the Word was fully God” was chosen because it is more likely to convey the meaning to the average English reader that the Logos (which “became flesh and took up residence among us” in John 1:14 and is thereafter identified in the Fourth Gospel as Jesus) is one in essence with God the Father. The previous phrase, “the Word was with God,” shows that the Logos is distinct in person from God the Father.

[1:1]  sn And the Word was fully God. John’s theology consistently drives toward the conclusion that Jesus, the incarnate Word, is just as much God as God the Father. This can be seen, for example, in texts like John 10:30 (“The Father and I are one”), 17:11 (“so that they may be one just as we are one”), and 8:58 (“before Abraham came into existence, I am”). The construction in John 1:1c does not equate the Word with the person of God (this is ruled out by 1:1b, “the Word was with God”); rather it affirms that the Word and God are one in essence.

[2:23]  ³⁵ tn Heb “all his days.”

[2:23]  ³⁶ tn The syntax of this verse has been interpreted in two different ways: (1) The phrase “all his days” (כָל־יָמָיו, khol-yamayv) is the subject of a verbless clause, and the noun “pain” (מַכְאֹבִים, makh’ovim) is a predicate nominative or a predicate of apposition (see R. J. Williams, Hebrew Syntax, 15-16, §71). Likewise, the noun “his work” (עִנְיָנוֹ, ’inyano) is the subject of a second verbless clause, and the vexation” (כַעַס, kha’as) is a predicate nominative: “All his days are pain, and his work is vexation.” (2) The noun “his work” (עִנְיָנוֹ) is the subject of both nouns, “pain and vexation” (וָכַעַס מַכְאֹבִים, makh’ovim vakha’as), which are predicate nominatives, while the phrase “all his days” (כָל־יָמָיו) is an adverbial accusative functioning temporally: “All day long, his work is pain and vexation.” The latter option is supported by the parallelism between “even at night” and “all day long.” This verse draws out an ironic contrast/comparison between his physical toil/labor during the day and his emotional anxiety at night. Even at night, he has no break!

[2:23]  ³⁷ tn Heb “his heart (i.e., mind) does not rest.”