Kejadian 3:3-4

3:3 but concerning the fruit of the tree that is in the middle of the orchard God said, ‘You must not eat from it, and you must not touch it, ¹  or else you will die.’” ²  3:4 The serpent said to the woman, “Surely you will not die, ³ 

Kejadian 3:19

3:19 By the sweat of your brow ⁴  you will eat food

until you return to the ground, ⁵ 

for out of it you were taken;

for you are dust, and to dust you will return.” ⁶ 

Kejadian 20:7

20:7 But now give back the man’s wife. Indeed ⁷  he is a prophet ⁸  and he will pray for you; thus you will live. ⁹  But if you don’t give her back, ¹⁰  know that you will surely die ¹¹  along with all who belong to you.”

Bilangan 26:65

26:65 For the Lord had said of them, “They will surely die in the wilderness.” And there was not left a single man of them, except Caleb son of Jephunneh and Joshua son of Nun.

Ulangan 27:26

27:26 ‘Cursed is the one who refuses to keep the words of this law.’ Then all the people will say, ‘Amen!’

Ulangan 27:1

The Assembly at Shechem

27:1 Then Moses and the elders of Israel commanded the people: “Pay attention to all the commandments ¹²  I am giving ¹³  you today.

1 Samuel 14:39

14:39 For as surely as the Lord, the deliverer of Israel, lives, even if it turns out to be my own son Jonathan, he will certainly die!” But no one from the army said anything. ¹⁴ 

1 Samuel 14:44

14:44 Saul said, “God will punish me severely if Jonathan doesn’t die!” ¹⁵ 

1 Samuel 20:31

20:31 For as long as ¹⁶  this son of Jesse is alive on the earth, you and your kingdom will not be established. Now, send some men ¹⁷  and bring him to me. For he is as good as dead!” ¹⁸ 

1 Samuel 22:16

22:16 But the king said, “You will surely die, Ahimelech, you and all your father’s house!

1 Samuel 22:1

David Goes to Adullam and Mizpah

22:1 So David left there and escaped to the cave of Adullam. When his brothers and the rest of his father’s family ¹⁹  learned about it, they went down there to him.

Kisah Para Rasul 2:37

The Response to Peter’s Address

2:37 Now when they heard this, ²⁰  they were acutely distressed ²¹  and said to Peter and the rest of the apostles, “What should we do, brothers?”

Kisah Para Rasul 2:42

The Fellowship of the Early Believers

2:42 They were devoting themselves to the apostles’ teaching and to fellowship, ²²  to the breaking of bread and to prayer. ²³ 

Yeremia 26:8

26:8 Jeremiah had just barely finished saying all the Lord had commanded him to say to all the people. All at once some ²⁴  of the priests, the prophets, and the people grabbed him and shouted, “You deserve to die! ²⁵ 

Yehezkiel 3:18-20

3:18 When I say to the wicked, “You will certainly die,” ²⁶  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, ²⁷  but I will hold you accountable for his death. ²⁸  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. ²⁹ 

3:20 “When a righteous person turns from his righteousness and commits iniquity, and I set an obstacle ³⁰  before him, he will die. If you have not warned him, he will die for his sin. The righteous deeds he performed will not be considered, but I will hold you accountable for his death.

Yehezkiel 18:4

18:4 Indeed! All lives are mine – the life of the father as well as the life of the son is mine. The one ³¹  who sins will die.

Yehezkiel 18:13

18:13 engages in usury and charges interest. Will he live? He will not! Because he has done all these abominable deeds he will certainly die. ³²  He will bear the responsibility for his own death. ³³ 

Yehezkiel 18:32

18:32 For I take no delight in the death of anyone, ³⁴  declares the sovereign Lord. Repent and live!

Yehezkiel 33:8

33:8 When I say to the wicked, ‘O wicked man, you must certainly die,’ ³⁵  and you do not warn ³⁶  the wicked about his behavior, ³⁷  the wicked man will die for his iniquity, but I will hold you accountable for his death. ³⁸ 

Yehezkiel 33:14

33:14 Suppose I say to the wicked, ‘You must certainly die,’ but he turns from his sin and does what is just and right.

Roma 1:32

1:32 Although they fully know ³⁹  God’s righteous decree that those who practice such things deserve to die, ⁴⁰  they not only do them but also approve of those who practice them. ⁴¹ 

Roma 5:12-21

The Amplification of Justification

5:12 So then, just as sin entered the world through one man and death through sin, and so death spread to all people ⁴²  because ⁴³  all sinned – 5:13 for before the law was given, ⁴⁴  sin was in the world, but there is no accounting for sin ⁴⁵  when there is no law. 5:14 Yet death reigned from Adam until Moses even over those who did not sin in the same way that Adam (who is a type ⁴⁶  of the coming one) transgressed. ⁴⁷  5:15 But the gracious gift is not like the transgression. ⁴⁸  For if the many died through the transgression of the one man, ⁴⁹  how much more did the grace of God and the gift by the grace of the one man Jesus Christ multiply to the many! 5:16 And the gift is not like the one who sinned. ⁵⁰  For judgment, resulting from the one transgression, ⁵¹  led to condemnation, but ⁵²  the gracious gift from the many failures ⁵³  led to justification. 5:17 For if, by the transgression of the one man, ⁵⁴  death reigned through the one, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ!

5:18 Consequently, ⁵⁵  just as condemnation ⁵⁶  for all people ⁵⁷  came ⁵⁸  through one transgression, ⁵⁹  so too through the one righteous act ⁶⁰  came righteousness leading to life ⁶¹  for all people. 5:19 For just as through the disobedience of the one man ⁶²  many ⁶³  were made sinners, so also through the obedience of one man ⁶⁴  many ⁶⁵  will be made righteous. 5:20 Now the law came in ⁶⁶  so that the transgression ⁶⁷  may increase, but where sin increased, grace multiplied all the more, 5:21 so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord.

Roma 6:16

6:16 Do you not know that if you present yourselves ⁶⁸  as obedient slaves, ⁶⁹  you are slaves of the one you obey, either of sin resulting in death, or obedience resulting in righteousness? ⁷⁰ 

Roma 6:23

6:23 For the payoff ⁷¹  of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.

Roma 7:10-13

7:10 and I died. So ⁷²  I found that the very commandment that was intended to bring life brought death! ⁷³  7:11 For sin, seizing the opportunity through the commandment, deceived me and through it I died. ⁷⁴  7:12 So then, the law is holy, and the commandment is holy, righteous, and good.

7:13 Did that which is good, then, become death to me? Absolutely not! But sin, so that it would be shown to be sin, produced death in me through what is good, so that through the commandment sin would become utterly sinful.

Roma 8:2

8:2 For the law of the life-giving Spirit ⁷⁵  in Christ Jesus has set you ⁷⁶  free from the law of sin and death.

Roma 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ⁷⁷ 

Kolose 1:22

1:22 but now he has reconciled you ⁷⁸  by his physical body through death to present you holy, without blemish, and blameless before him –

Kolose 1:1

Salutation

1:1 From Paul, ⁷⁹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Galatia 3:10

3:10 For all who ⁸⁰  rely on doing the works of the law are under a curse, because it is written, “Cursed is everyone who does not keep on doing everything written in the book of the law.” ⁸¹ 

Efesus 2:1-6

New Life Individually

2:1 And although you were ⁸²  dead ⁸³  in your transgressions and sins, 2:2 in which ⁸⁴  you formerly lived ⁸⁵  according to this world’s present path, ⁸⁶  according to the ruler of the kingdom ⁸⁷  of the air, the ruler of ⁸⁸  the spirit ⁸⁹  that is now energizing ⁹⁰  the sons of disobedience, ⁹¹  2:3 among whom ⁹²  all of us ⁹³  also ⁹⁴  formerly lived out our lives in the cravings of our flesh, indulging the desires of the flesh and the mind, and were by nature children of wrath ⁹⁵  even as the rest… ⁹⁶ 

2:4 But God, being rich in mercy, because of his great love with which he loved us, 2:5 even though we were dead in transgressions, made us alive together with Christ – by grace you are saved! ⁹⁷  – 2:6 and he raised us up with him and seated us with him in the heavenly realms in Christ Jesus,

Efesus 5:14

5:14 For everything made evident is light, and for this reason it says: ⁹⁸ 

“Awake, ⁹⁹  O sleeper! ¹⁰⁰ 

Rise from the dead,

and Christ will shine on you!” ¹⁰¹ 

Kolose 2:13

2:13 And even though you were dead in your ¹⁰²  transgressions and in the uncircumcision of your flesh, he nevertheless ¹⁰³  made you alive with him, having forgiven all your transgressions.

Kolose 2:1

2:1 For I want you to know how great a struggle I have for you, ¹⁰⁴  and for those in Laodicea, and for those who have not met me face to face. ¹⁰⁵ 

Titus 1:6

1:6 An elder must be blameless, ¹⁰⁶  the husband of one wife, ¹⁰⁷  with faithful children ¹⁰⁸  who cannot be charged with dissipation or rebellion.

Yakobus 1:15

1:15 Then when desire conceives, it gives birth to sin, and when sin is full grown, it gives birth to death.

Yakobus 1:1

Salutation

1:1 From James, ¹⁰⁹  a slave ¹¹⁰  of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. ¹¹¹  Greetings!

Yohanes 5:16

Responding to Jewish Leaders

5:16 Now because Jesus was doing these things ¹¹²  on the Sabbath, the Jewish leaders ¹¹³  began persecuting ¹¹⁴  him.

Wahyu 2:11

2:11 The one who has an ear had better hear what the Spirit says to the churches. The one who conquers ¹¹⁵  will in no way be harmed by the second death.’

Wahyu 20:6

20:6 Blessed and holy is the one who takes part ¹¹⁶  in the first resurrection. The second death has no power over them, ¹¹⁷  but they will be priests of God and of Christ, and they will reign with him for a thousand years.

Wahyu 20:14

20:14 Then ¹¹⁸  Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire.

Wahyu 21:8

21:8 But to the cowards, unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, ¹¹⁹  idol worshipers, ¹²⁰  and all those who lie, their place ¹²¹  will be in the lake that burns with fire and sulfur. ¹²²  That ¹²³  is the second death.”

[3:3]  ¹ sn And you must not touch it. The woman adds to God’s prohibition, making it say more than God expressed. G. von Rad observes that it is as though she wanted to set a law for herself by means of this exaggeration (Genesis [OTL], 86).

[3:3]  ² tn The Hebrew construction is פֶּן (pen) with the imperfect tense, which conveys a negative purpose: “lest you die” = “in order that you not die.” By stating the warning in this way, the woman omits the emphatic infinitive used by God (“you shall surely die,” see 2:17).

[3:4]  ³ tn The response of the serpent includes the infinitive absolute with a blatant negation equal to saying: “Not – you will surely die” (לֹא מוֹת תִּמֻתען, lo’ mot tÿmutun). The construction makes this emphatic because normally the negative particle precedes the finite verb. The serpent is a liar, denying that there is a penalty for sin (see John 8:44).

[3:4]  sn Surely you will not die. Here the serpent is more aware of what the Lord God said than the woman was; he simply adds a blatant negation to what God said. In the account of Jesus’ temptation Jesus is victorious because he knows the scripture better than Satan (Matt 4:1-11).

[3:19]  ⁴ tn The expression “the sweat of your brow” is a metonymy, the sweat being the result of painful toil in the fields.

[3:19]  ⁵ sn Until you return to the ground. The theme of humankind’s mortality is critical here in view of the temptation to be like God. Man will labor painfully to provide food, obviously not enjoying the bounty that creation promised. In place of the abundance of the orchard’s fruit trees, thorns and thistles will grow. Man will have to work the soil so that it will produce the grain to make bread. This will continue until he returns to the soil from which he was taken (recalling the creation in 2:7 with the wordplay on Adam and ground). In spite of the dreams of immortality and divinity, man is but dust (2:7), and will return to dust. So much for his pride.

[3:19]  ⁶ sn In general, the themes of the curse oracles are important in the NT teaching that Jesus became the cursed one hanging on the tree. In his suffering and death, all the motifs are drawn together: the tree, the sweat, the thorns, and the dust of death (see Ps 22:15). Jesus experienced it all, to have victory over it through the resurrection.

[20:7]  ⁷ tn Or “for,” if the particle is understood as causal (as many English translations do) rather than asseverative.

[20:7]  ⁸ sn For a discussion of the term prophet see N. Walker, “What is a Nabhi?” ZAW 73 (1961): 99-100.

[20:7]  ⁹ tn After the preceding jussive (or imperfect), the imperative with vav conjunctive here indicates result.

[20:7]  sn He will pray for you that you may live. Abraham was known as a man of God whose prayer would be effectual. Ironically and sadly, he was also known as a liar.

[20:7]  ¹⁰ tn Heb “if there is not you returning.” The suffix on the particle becomes the subject of the negated clause.

[20:7]  ¹¹ tn The imperfect is preceded by the infinitive absolute to make the warning emphatic.

[27:1]  ¹² tn Heb “the whole commandment.” See note at 5:31.

[27:1]  ¹³ tn Heb “commanding”; NAB “which I enjoin on you today” (likewise in v. 10).

[14:39]  ¹⁴ tn Heb “and there was no one answering from all the army.”

[14:44]  ¹⁵ tn Heb “So God will do and so he will add, surely you will certainly die, Jonathan.”

[20:31]  ¹⁶ tn Heb “all the days that.”

[20:31]  ¹⁷ tn The words “some men” are supplied in the translation for stylistic reasons.

[20:31]  ¹⁸ tn Heb “a son of death.”

[22:1]  ¹⁹ tn Heb “house.”

[2:37]  ²⁰ tn The word “this” is not in the Greek text. Direct objects were often omitted in Greek, but must be supplied for the modern English reader.

[2:37]  ²¹ tn Grk “they were pierced to the heart” (an idiom for acute emotional distress).

[2:42]  ²² sn Fellowship refers here to close association involving mutual involvement and relationships.

[2:42]  ²³ tn Grk “prayers.” This word was translated as a collective singular in keeping with English style.

[26:8]  ²⁴ tn The translation again represents an attempt to break up a long complex Hebrew sentence into equivalent English ones that conform more to contemporary English style: Heb “And as soon as Jeremiah finished saying all that…the priests…grabbed him and said…” The word “some” has been supplied in the translation, because obviously it was not all the priests, the prophets, and all the people, but only some of them. There is, of course, rhetorical intent here to show that all were implicated, although all may not have actually participated. (This is a common figure called synecdoche where all is put for a part – all for all kinds or representatives of all kinds. See E. W. Bullinger, Figures of Speech, 614-19, and compare usage in Acts 10:12; Matt 3:5.)

[26:8]  ²⁵ tn Or “You must certainly die!” The construction here is again emphatic with the infinitive preceding the finite verb (cf. Joüon 2:423 §123.h, and compare usage in Exod 21:28).

[3:18]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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]  ²⁹ tn Verses 17-19 are repeated in Ezek 33:7-9.

[3:20]  ³⁰ tn Or “stumbling block.” The Hebrew term refers to an obstacle in the road in Lev 19:14.

[18:4]  ³¹ tn Heb “life.”

[18:13]  ³² tn Heb “be put to death.” The translation follows an alternative reading that appears in several ancient textual witnesses.

[18:13]  ³³ tn Heb “his blood will be upon him.”

[18:32]  ³⁴ tn Heb “the death of the one dying.”

[33:8]  ³⁵ tn The same expression occurs in Gen 2:17.

[33:8]  ³⁶ tn Heb “and you do not speak to warn.”

[33:8]  ³⁷ tn Heb “way.”

[33:8]  ³⁸ tn Heb “and his blood from your hand I will seek.”

[1:32]  ³⁹ tn Grk “who, knowing…, not only do them but also approve…” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:32]  ⁴⁰ tn Grk “are worthy of death.”

[1:32]  ⁴¹ sn “Vice lists” like vv. 28-32 can be found elsewhere in the NT in Matt 15:19; Gal 5:19-21; 1 Tim 1:9-10; and 1 Pet 4:3. An example from the intertestamental period can be found in Wis 14:25-26.

[5:12]  ⁴² tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.

[5:12]  ⁴³ tn The translation of the phrase ἐφ᾿ ᾧ (ef Jw) has been heavily debated. For a discussion of all the possibilities, see C. E. B. Cranfield, “On Some of the Problems in the Interpretation of Romans 5.12,” SJT 22 (1969): 324-41. Only a few of the major options can be mentioned here: (1) the phrase can be taken as a relative clause in which the pronoun refers to Adam, “death spread to all people in whom [Adam] all sinned.” (2) The phrase can be taken with consecutive (resultative) force, meaning “death spread to all people with the result that all sinned.” (3) Others take the phrase as causal in force: “death spread to all people because all sinned.”

[5:13]  ⁴⁴ tn Grk “for before the law.”

[5:13]  ⁴⁵ tn Or “sin is not reckoned.”

[5:14]  ⁴⁶ tn Or “pattern.”

[5:14]  ⁴⁷ tn Or “disobeyed”; Grk “in the likeness of Adam’s transgression.”

[5:15]  ⁴⁸ tn Grk “but not as the transgression, so also [is] the gracious gift.”

[5:15]  ⁴⁹ sn Here the one man refers to Adam (cf. 5:14).

[5:16]  ⁵⁰ tn Grk “and not as through the one who sinned [is] the gift.”

[5:16]  ⁵¹ tn The word “transgression” is not in the Greek text at this point, but has been supplied for clarity.

[5:16]  ⁵² tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[5:16]  ⁵³ tn Or “falls, trespasses,” the same word used in vv. 15, 17, 18, 20.

[5:17]  ⁵⁴ sn Here the one man refers to Adam (cf. 5:14).

[5:18]  ⁵⁵ tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

[5:18]  ⁵⁶ tn Grk “[it is] unto condemnation for all people.”

[5:18]  ⁵⁷ tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.

[5:18]  ⁵⁸ tn There are no verbs in the Greek text of v. 18, forcing translators to supply phrases like “came through one transgression,” “resulted from one transgression,” etc.

[5:18]  ⁵⁹ sn One transgression refers to the sin of Adam in Gen 3:1-24.

[5:18]  ⁶⁰ sn The one righteous act refers to Jesus’ death on the cross.

[5:18]  ⁶¹ tn Grk “righteousness of life.”

[5:19]  ⁶² sn Here the one man refers to Adam (cf. 5:14).

[5:19]  ⁶³ tn Grk “the many.”

[5:19]  ⁶⁴ sn One man refers here to Jesus Christ.

[5:19]  ⁶⁵ tn Grk “the many.”

[5:20]  ⁶⁶ tn Grk “slipped in.”

[5:20]  ⁶⁷ tn Or “trespass.”

[6:16]  ⁶⁸ tn Grk “to whom you present yourselves.”

[6:16]  ⁶⁹ tn Grk “as slaves for obedience.” See the note on the word “slave” in 1:1.

[6:16]  ⁷⁰ tn Grk “either of sin unto death, or obedience unto righteousness.”

[6:23]  ⁷¹ tn A figurative extension of ὀψώνιον (oywnion), which refers to a soldier’s pay or wages. Here it refers to the end result of an activity, seen as something one receives back in return. In this case the activity is sin, and the translation “payoff” captures this thought. See also L&N 89.42.

[7:10]  ⁷² tn Here καί (kai) has been translated as “So” to indicate the result of the statement in the previous verse. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[7:10]  ⁷³ tn Grk “and there was found in/for me the commandment which was for life – this was for death.”

[7:11]  ⁷⁴ tn Or “and through it killed me.”

[8:2]  ⁷⁵ tn Grk “for the law of the Spirit of life.”

[8:2]  ⁷⁶ tc Most mss read the first person singular pronoun με (me) here (A D 1739^c 1881 Ï lat sa). The second person singular pronoun σε (se) is superior because of external support (א B {F which reads σαι} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, hleuqerwsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.

[8:1]  ⁷⁷ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[1:22]  ⁷⁸ tc Some of the better representatives of the Alexandrian and Western texts have a passive verb here instead of the active ἀποκατήλλαξεν (apokathllaxen, “he has reconciled”): ἀποκατηλλάγητε (apokathllaghte) in (Ì⁴⁶) B, ἀποκατήλλακται [sic] (apokathllaktai) in 33, and ἀποκαταλλαγέντες (apokatallagente") in D* F G. Yet the active verb is strongly supported by א A C D² Ψ 048 075 [0278] 1739 1881 Ï lat sy. Internally, the passive creates an anacoluthon in that it looks back to the accusative ὑμᾶς (Juma", “you”) of v. 21 and leaves the following παραστῆσαι (parasthsai) dangling (“you were reconciled…to present you”). The passive reading is certainly the harder reading. As such, it may well explain the rise of the other readings. At the same time, it is possible that the passive was produced by scribes who wanted some symmetry between the ποτε (pote, “at one time”) of v. 21 and the νυνὶ δέ (nuni de, “but now”) of v. 22: Since a passive periphrastic participle is used in v. 21, there may have a temptation to produce a corresponding passive form in v. 22, handling the ὑμᾶς of v. 21 by way of constructio ad sensum. Since παραστῆσαι occurs ten words later, it may not have been considered in this scribal modification. Further, the Western reading (ἀποκαταλλαγέντες) hardly seems to have arisen from ἀποκατηλλάγητε (contra TCGNT 555). As difficult as this decision is, the preferred reading is the active form because it is superior externally and seems to explain the rise of all forms of the passive readings.

[1:22]  tn The direct object is omitted in the Greek text, but it is clear from context that “you” (ὑμᾶς, Jumas) is implied.

[1:1]  ⁷⁹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[3:10]  ⁸⁰ tn Grk “For as many as.”

[3:10]  ⁸¹ tn Grk “Cursed is everyone who does not continue in all the things written in the book of the law, to do them.”

[3:10]  sn A quotation from Deut 27:26.

[2:1]  ⁸² tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  ⁸³ 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.

[2:2]  ⁸⁴ sn The relative pronoun which is feminine as is sins, indicating that sins is the antecedent.

[2:2]  ⁸⁵ tn Grk “walked.”

[2:2]  sn The Greek verb translated lived (περιπατέω, peripatew) in the NT letters refers to the conduct of one’s life, not to physical walking.

[2:2]  ⁸⁶ tn Or possibly “Aeon.”

[2:2]  sn The word translated present path is the same as that which has been translated [this] age in 1:21 (αἰών, aiwn).

[2:2]  ⁸⁷ tn Grk “domain, [place of] authority.”

[2:2]  ⁸⁸ tn Grk “of” (but see the note on the word “spirit” later in this verse).

[2:2]  ⁸⁹ sn The ruler of the kingdom of the air is also the ruler of the spirit that is now energizing the sons of disobedience. Although several translations regard the ruler to be the same as the spirit, this is unlikely since the cases in Greek are different (ruler is accusative and spirit is genitive). To get around this, some have suggested that the genitive for spirit is a genitive of apposition. However, the semantics of the genitive of apposition are against such an interpretation (cf. ExSyn 100).

[2:2]  ⁹⁰ tn Grk “working in.”

[2:2]  ⁹¹ sn Sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” However, it also contains a subtle allusion to vv. 4-10: Some of those sons of disobedience have become sons of God.

[2:3]  ⁹² sn Among whom. The relative pronoun phrase that begins v. 3 is identical, except for gender, to the one that begins v. 2 (ἐν αἵς [en Jais], ἐν οἵς [en Jois]). By the structure, the author is building an argument for our hopeless condition: We lived in sin and we lived among sinful people. Our doom looked to be sealed as well in v. 2: Both the external environment (kingdom of the air) and our internal motivation and attitude (the spirit that is now energizing) were under the devil’s thumb (cf. 2 Cor 4:4).

[2:3]  ⁹³ tn Grk “we all.”

[2:3]  ⁹⁴ tn Or “even.”

[2:3]  ⁹⁵ sn Children of wrath is a Semitic idiom which may mean either “people characterized by wrath” or “people destined for wrath.”

[2:3]  ⁹⁶ sn Eph 2:1-3. The translation of vv. 1-3 is very literal, even to the point of retaining the awkward syntax of the original. See note on the word dead in 2:1.

[2:5]  ⁹⁷ tn Or “by grace you have been saved.” The perfect tense in Greek connotes both completed action (“you have been saved”) and continuing results (“you are saved”).

[5:14]  ⁹⁸ sn The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[5:14]  ⁹⁹ tn Grk “Rise up.”

[5:14]  ¹⁰⁰ tn The articular nominative participle ὁ καθεύδων (Jo kaqeudwn) is probably functioning as a nominative for vocative. Thus, it has been translated as “O sleeper.”

[5:14]  ¹⁰¹ sn A composite quotation, possibly from Isa 26:19, 51:17, 52:1, and 60:1.

[2:13]  ¹⁰² tn The article τοῖς (tois) with παραπτώμασιν (paraptwmasin) is functioning as a possessive pronoun (ExSyn 215).

[2:13]  ¹⁰³ tn The word “nevertheless,” though not in the Greek text, was supplied in the translation to bring out the force of the concessive participle ὄντας (ontas).

[2:1]  ¹⁰⁴ tn Or “I want you to know how hard I am working for you…”

[2:1]  ¹⁰⁵ tn Grk “as many as have not seen my face in the flesh.”

[1:6]  ¹⁰⁶ tn Grk “if anyone is blameless…” as a continuation of v. 5b, beginning to describe the elder’s character.

[1:6]  ¹⁰⁷ tn Or “married only once,” “devoted solely to his wife.” See the note on “wife” in 1 Tim 3:2; also 1 Tim 3:12; 5:9.

[1:6]  ¹⁰⁸ tn Or “believing children.” The phrase could be translated “believing children,” but the parallel with 1 Tim 3:4 (“keeping his children in control”) argues for the sense given in the translation.

[1:1]  ¹⁰⁹ tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹¹⁰ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ¹¹¹ tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.

[5:16]  ¹¹² sn Note the plural phrase these things which seems to indicate that Jesus healed on the Sabbath more than once (cf. John 20:30). The synoptic gospels show this to be true; the incident in 5:1-15 has thus been chosen by the author as representative.

[5:16]  ¹¹³ tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.

[5:16]  ¹¹⁴ tn Or “harassing.”

[2:11]  ¹¹⁵ tn Or “who is victorious”; traditionally, “who overcomes.”

[20:6]  ¹¹⁶ tn Grk “who has a share.”

[20:6]  ¹¹⁷ tn The shift from the singular pronoun (“the one”) to the plural (“them”) in the passage reflects the Greek text: The singular participle ὁ ἔχων (Jo ecwn) is followed by the plural pronoun τούτων (toutwn). In the interests of English style, this is obscured in most modern translations except the NASB.

[20:14]  ¹¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[21:8]  ¹¹⁹ tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”

[21:8]  ¹²⁰ tn Grk “idolaters.”

[21:8]  ¹²¹ tn Grk “their share.”

[21:8]  ¹²² tn Traditionally, “brimstone.”

[21:8]  ¹²³ tn Grk “sulfur, which is.” The relative pronoun has been translated as “that” to indicate its connection to the previous clause. The nearest logical antecedent is “the lake [that burns with fire and sulfur],” although “lake” (λίμνη, limnh) is feminine gender, while the pronoun “which” (ὅ, Jo) is neuter gender. This means that (1) the proper antecedent could be “their place” (Grk “their share,”) agreeing with the relative pronoun in number and gender, or (2) the neuter pronoun still has as its antecedent the feminine noun “lake,” since agreement in gender between pronoun and antecedent was not always maintained, with an explanatory phrase occurring with a neuter pronoun regardless of the case of the antecedent. In favor of the latter explanation is Rev 20:14, where the phrase “the lake of fire” is in apposition to the phrase “the second death.”