Scripture · Responsibility · Mercy
What would change in our choices if we knew that no wrong and no act of goodness are forgotten?
The Day of Judgement poses a question that crosses generations: what truth about our lives will emerge before GOD? The Scriptures speak of deeds, words, intentions, and responsibility. They give voice to the cry of those who suffer injustice and call those who exercise power to account for their actions.
Within this seriousness there is also room for repentance, mercy, and hope. Studying judgement can help us live more truthfully, make amends where we have caused harm, and recognise the value of the good we can still do.
This reading journey preserves all 24 passages from the original collection and places them alongside texts that help illuminate their context: 120 complete verses, presented one per row, in Hebrew, Greek, and Arabic with an English working translation. The Hebrew divine Name is rendered as LORD; the combination Adonai YHWH is rendered as “Lord GOD”. The different numbering of Ezekiel 21 is indicated beside the passage.
Understanding the Day of Judgement
In biblical language, the “day of the LORD” may announce an intervention in history: the fall of a power, the end of oppression, or judgement upon a community. Other texts look towards the awakening of the dead and ultimate fulfilment. Recognising these differences allows us to listen to each passage without assigning the same meaning to every image.
Judaism, Christianity, and Islam preserve the idea of human responsibility before GOD, articulating in their own ways the relationship between judgement, resurrection, forgiveness, and final destiny. This collection offers a respectful comparison of the Scriptures, distinguishing what the texts affirm from the interpretations developed within the traditions.
A first resource for further study is ASH’s page on divine and human justice: the limits of our knowledge make caution essential when we judge the lives of others.
Ecclesiastes: even what remains hidden
| Verse | Hebrew · original text | English · working translation |
|---|---|---|
| 12:13 | ס֥וֹף דָּבָ֖ר הַכֹּ֣ל נִשְׁמָ֑ע אֶת־הָאֱלֹהִ֤ים יְרָא֙ וְאֶת־מִצְוֺתָ֣יו שְׁמ֔וֹר כִּי־זֶ֖ה כָּל־הָאָדָֽם׃ |
The conclusion of the matter, after everything has been heard: fear GOD and keep His commandments, for this is everything for the human being. |
| 12:14 | כִּ֤י אֶת־כָּל־מַֽעֲשֶׂ֔ה הָאֱלֹהִ֛ים יָבִ֥א בְמִשְׁפָּ֖ט עַ֣ל כָּל־נֶעְלָ֑ם אִם־ט֖וֹב וְאִם־רָֽע׃ |
For GOD will bring every deed into judgement, together with everything hidden, whether good or evil. |
The conclusion of Ecclesiastes connects judgement with the fear of GOD and the observance of His commandments. The reference to what is hidden reaches both the evil concealed from public view and the good that no one has recognised. Life is not exhausted by the reputation we manage to build.
Daniel: awakening and the light of the wise
| Verse | Hebrew · original text | English · working translation |
|---|---|---|
| 12:1 | וּבָעֵ֣ת הַהִיא֩ יַעֲמֹ֨ד מִֽיכָאֵ֜ל הַשַּׂ֣ר הַגָּד֗וֹל הָעֹמֵד֮ עַל־בְּנֵ֣י עַמֶּךָ֒ וְהָיְתָה֙ עֵ֣ת צָרָ֔ה אֲשֶׁ֤ר לֹֽא־נִהְיְתָה֙ מִֽהְי֣וֹת גּ֔וֹי עַ֖ד הָעֵ֣ת הַהִ֑יא וּבָעֵ֤ת הַהִיא֙ יִמָּלֵ֣ט עַמְּךָ֔ כָּל־הַנִּמְצָ֖א כָּת֥וּב בַּסֵּֽפֶר׃ |
At that time Michael will arise, the great prince who stands in defence of the children of your people. There will be a time of distress such as has never been since nations first existed until that time. But at that time your people will be delivered: everyone found written in the book. |
| 12:2 | וְרַבִּ֕ים מִיְּשֵׁנֵ֥י אַדְמַת־עָפָ֖ר יָקִ֑יצוּ אֵ֚לֶּה לְחַיֵּ֣י עוֹלָ֔ם וְאֵ֥לֶּה לַחֲרָפ֖וֹת לְדִרְא֥וֹן עוֹלָֽם׃ |
Many of those who sleep in the dusty earth will awaken: some to everlasting life, others to shame and everlasting contempt. |
| 12:3 | וְהַ֨מַּשְׂכִּלִ֔ים יַזְהִ֖רוּ כְּזֹ֣הַר הָרָקִ֑יעַ וּמַצְדִּיקֵי֙ הָֽרַבִּ֔ים כַּכּוֹכָבִ֖ים לְעוֹלָ֥ם וָעֶֽד׃ |
The wise will shine like the brightness of the firmament, and those who have led many to righteousness like the stars, for ever and ever. |
Daniel 12 announces deliverance within a time of distress and speaks of the awakening of those who sleep in the dust. Verse 3 places wisdom alongside leading others to righteousness: light is also associated with the good brought forth in other people’s lives.
In the Prophets: judgement within history
Isaiah: pride, justice, and redemption
| Verse | Hebrew · original text | English · working translation |
|---|---|---|
| 2:12 | כִּ֣י י֞וֹם לַיהוָ֧ה צְבָא֛וֹת עַ֥ל כָּל־גֵּאֶ֖ה וָרָ֑ם וְעַ֖ל כָּל־נִשָּׂ֥א וְשָׁפֵֽל׃ |
For the LORD of hosts has a day against everyone proud and haughty, against everyone who exalts themselves, that they may be brought low. |
| Verse | Hebrew · original text | English · working translation |
|---|---|---|
| 34:8 | כִּ֛י י֥וֹם נָקָ֖ם לַֽיהוָ֑ה שְׁנַ֥ת שִׁלּוּמִ֖ים לְרִ֥יב צִיּֽוֹן׃ |
For it is the LORD’s day of vengeance, the year of recompense for the cause of Zion. |
| Verse | Hebrew · original text | English · working translation |
|---|---|---|
| 63:4 | כִּ֛י י֥וֹם נָקָ֖ם בְּלִבִּ֑י וּשְׁנַ֥ת גְּאוּלַ֖י בָּֽאָה׃ |
For the day of vengeance was in My heart, and the year of My redemption has come. |
Isaiah 2 recalls the humbling of pride. Isaiah 34 and 63 use images of vengeance and redemption, also connected with Edom and the cause of Zion. Their language announces the divine response to injustice within the prophetic setting; it requires us to distinguish this portrayal from our own claims to vengeance.
Jeremiah and Ezekiel: power too must answer
| Verse | Hebrew · original text | English · working translation |
|---|---|---|
| 48:44 | הַנָּ֞ס מִפְּנֵ֤י הַפַּ֨חַד֙ יִפֹּ֣ל אֶל־הַפַּ֔חַת וְהָֽעֹלֶה֙ מִן־הַפַּ֔חַת יִלָּכֵ֖ד בַּפָּ֑ח כִּֽי־אָבִ֨יא אֵלֶ֧יהָ אֶל־מוֹאָ֛ב שְׁנַ֥ת פְּקֻדָּתָ֖ם נְאֻם־יְהוָֽה׃ |
Whoever flees from terror will fall into the pit, and whoever climbs out of the pit will be caught in the snare, for I will bring upon her, upon Moab, the year of their punishment, declares the LORD. |
| Verse | Hebrew · original text | English · working translation |
|---|---|---|
| 50:31 | הִנְנִ֤י אֵלֶ֨יךָ֙ זָד֔וֹן נְאֻם־אֲדֹנָ֥י יְהוִ֖ה צְבָא֑וֹת כִּ֛י בָּ֥א יוֹמְךָ֖ עֵ֥ת פְּקַדְתִּֽיךָ׃ |
Behold, I am against you, O Pride, declares the Lord GOD of hosts, for your day has come, the time when I will call you to account. |
Jeremiah 48 addresses Moab; chapter 50 addresses Babylon, here called “Pride”. The pit and the snare express the impossibility of escaping the announced judgement. These words belong to oracles addressed to specific historical realities: they are not automatically a description of humanity’s final day.
| Verse | Hebrew · original text | English · working translation |
|---|---|---|
| 21:25 | וְאַתָּה֙ חָלָ֣ל רָשָׁ֔ע נְשִׂ֖יא יִשְׂרָאֵ֑ל אֲשֶׁר־בָּ֣א יוֹמ֔וֹ בְּעֵ֖ת עֲוֺ֥ן קֵֽץ׃ |
And you, profaned and wicked prince of Israel, whose day has come, at the time of final iniquity! |
Corresponding reference in the numbering of the Hebrew text used here: Ezekiel 21:30. The references identify the same verses.
| Verse | Hebrew · original text | English · working translation |
|---|---|---|
| 7:12 | בָּ֤א הָעֵת֙ הִגִּ֣יעַ הַיּ֔וֹם הַקּוֹנֶה֙ אַל־יִשְׂמָ֔ח וְהַמּוֹכֵ֖ר אַל־יִתְאַבָּ֑ל כִּ֥י חָר֖וֹן אֶל־כָּל־הֲמוֹנָֽהּ׃ |
The time has come; the day has arrived. Let the buyer not rejoice, nor the seller mourn, for wrath is against all its multitude. |
| Verse | Hebrew · original text | English · working translation |
|---|---|---|
| 22:3 | וְאָמַרְתָּ֗ כֹּ֤ה אָמַר֙ אֲדֹנָ֣י יְהוִ֔ה עִ֣יר שֹׁפֶ֥כֶת דָּ֛ם בְּתוֹכָ֖הּ לָב֣וֹא עִתָּ֑הּ וְעָשְׂתָ֧ה גִלּוּלִ֛ים עָלֶ֖יהָ לְטָמְאָֽה׃ |
You shall say: thus says the Lord GOD: a city that sheds blood within itself, bringing on its own time, and makes idols for itself to become defiled! |
In Ezekiel, the prince of Israel, the crisis of the land, and the city that sheds blood are called to account. Judgement reaches authority, economic exchanges, and collective violence. Jerusalem itself is confronted with its responsibilities: proximity to sacred things does not make conduct irrelevant.
Lamentations: listening to a wounded voice
| Verse | Hebrew · original text | English · working translation |
|---|---|---|
| 1:21 | שָׁמְע֞וּ כִּ֧י נֶאֱנָחָ֣ה אָ֗נִי אֵ֤ין מְנַחֵם֙ לִ֔י כָּל־אֹ֨יְבַ֜י שָׁמְע֤וּ רָֽעָתִי֙ שָׂ֔שׂוּ כִּ֥י אַתָּ֖ה עָשִׂ֑יתָ הֵבֵ֥אתָ יוֹם־קָרָ֖אתָ וְיִֽהְי֥וּ כָמֽוֹנִי׃ |
They have heard that I groan, but no one comforts me. All my enemies have heard of my misfortune and rejoiced, because You have done it. Bring the day You have announced, and let them become like me! |
Here the devastated city speaks, personified as a woman who groans. The plea that her enemies should experience the same fate arises from concrete suffering. The text allows us to listen to that wound without turning every expression of it into a rule for our relationships.
Ezekiel: turn and live
| Verse | Hebrew · original text | English · working translation |
|---|---|---|
| 18:30 | לָכֵן֩ אִ֨ישׁ כִּדְרָכָ֜יו אֶשְׁפֹּ֤ט אֶתְכֶם֙ בֵּ֣ית יִשְׂרָאֵ֔ל נְאֻ֖ם אֲדֹנָ֣י יְהוִ֑ה שׁ֤וּבוּ וְהָשִׁ֨יבוּ֙ מִכָּל־פִּשְׁעֵיכֶ֔ם וְלֹֽא־יִהְיֶ֥ה לָכֶ֛ם לְמִכְשׁ֖וֹל עָוֺֽן׃ |
Therefore I will judge you, house of Israel, each according to their ways, declares the Lord GOD. Return and turn away from all your transgressions, and iniquity will not become a stumbling block for you. |
| 18:31 | הַשְׁלִ֣יכוּ מֵעֲלֵיכֶ֗ם אֶת־כָּל־פִּשְׁעֵיכֶם֙ אֲשֶׁ֣ר פְּשַׁעְתֶּ֣ם בָּ֔ם וַעֲשׂ֥וּ לָכֶ֛ם לֵ֥ב חָדָ֖שׁ וְר֣וּחַ חֲדָשָׁ֑ה וְלָ֥מָּה תָמֻ֖תוּ בֵּ֥ית יִשְׂרָאֵֽל׃ |
Cast away from yourselves all the transgressions you have committed, and make yourselves a new heart and a new spirit. Why would you die, house of Israel? |
| 18:32 | כִּ֣י לֹ֤א אֶחְפֹּץ֙ בְּמ֣וֹת הַמֵּ֔ת נְאֻ֖ם אֲדֹנָ֣י יְהוִ֑ה וְהָשִׁ֖יבוּ וִֽחְיֽוּ׃ |
For I take no pleasure in the death of anyone who dies, declares the Lord GOD. Turn, therefore, and live! |
Alongside words of judgement, Ezekiel preserves a clear call to life. Returning to GOD involves conduct, heart, and spirit. Personal responsibility is explored further in ASH’s study Do Children Pay for the Sins of Their Fathers?, which compares texts often read separately.
In the Gospels: listening, repentance, and responsibility for words
Matthew 10: welcoming the word and peace
The first passage belongs to the discourse in which Jesus sends out the disciples. The peace offered, hospitality, and listening form the context of the warning about judgement.
| Verse | Greek · original text | English · working translation |
|---|---|---|
| 10:11 | εἰς ἣν δʼ ἂν πόλιν ἢ κώμην εἰσέλθητε, ἐξετάσατε τίς ἐν αὐτῇ ἄξιός ἐστιν· κἀκεῖ μείνατε ἕως ἂν ἐξέλθητε. |
Whatever town or village you enter, find out who is worthy there, and stay there until you leave. |
| 10:12 | εἰσερχόμενοι δὲ εἰς τὴν οἰκίαν ἀσπάσασθε αὐτήν· |
As you enter the house, greet it. |
| 10:13 | καὶ ἐὰν μὲν ᾖ ἡ οἰκία ἀξία, ἐλθάτω ἡ εἰρήνη ὑμῶν ἐπʼ αὐτήν· ἐὰν δὲ μὴ ᾖ ἀξία, ἡ εἰρήνη ὑμῶν πρὸς ὑμᾶς ἐπιστραφήτω. |
If the house is worthy, let your peace come upon it; but if it is not worthy, let your peace return to you. |
| 10:14 | καὶ ὃς ἂν μὴ δέξηται ὑμᾶς μηδὲ ἀκούσῃ τοὺς λόγους ὑμῶν, ἐξερχόμενοι ἔξω τῆς οἰκίας ἢ τῆς πόλεως ἐκείνης ἐκτινάξατε τὸν κονιορτὸν τῶν ποδῶν ὑμῶν. |
If anyone does not welcome you or listen to your words, shake the dust from your feet as you leave that house or town. |
| 10:15 | ἀμὴν λέγω ὑμῖν, ἀνεκτότερον ἔσται γῇ Σοδόμων καὶ Γομόρρων ἐν ἡμέρᾳ κρίσεως ἢ τῇ πόλει ἐκείνῃ. |
Truly I tell you: on the day of judgement it will be more bearable for the land of Sodom and Gomorrah than for that town. |
The comparison with Sodom and Gomorrah heightens the responsibility of those who receive the proclamation. In the narrative, the disciples leave the house that does not welcome them; they are not commissioned to impose faith by force.
Matthew 11: what we have received calls for a response
| Verse | Greek · original text | English · working translation |
|---|---|---|
| 11:20 | Τότε ἤρξατο ὀνειδίζειν τὰς πόλεις ἐν αἷς ἐγένοντο αἱ πλεῖσται δυνάμεις αὐτοῦ, ὅτι οὐ μετενόησαν· |
Then He began to reproach the towns in which most of His mighty works had taken place, because they had not repented. |
| 11:21 | Οὐαί σοι, Χοραζίν· οὐαί σοι, Βηθσαϊδά· ὅτι εἰ ἐν Τύρῳ καὶ Σιδῶνι ἐγένοντο αἱ δυνάμεις αἱ γενόμεναι ἐν ὑμῖν, πάλαι ἂν ἐν σάκκῳ καὶ σποδῷ μετενόησαν. |
Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works performed among you had taken place in Tyre and Sidon, they would long ago have repented in sackcloth and ashes. |
| 11:22 | πλὴν λέγω ὑμῖν, Τύρῳ καὶ Σιδῶνι ἀνεκτότερον ἔσται ἐν ἡμέρᾳ κρίσεως ἢ ὑμῖν. |
Yet I tell you: on the day of judgement it will be more bearable for Tyre and Sidon than for you. |
| 11:23 | καὶ σύ, Καφαρναούμ, μὴ ἕως οὐρανοῦ ὑψωθήσῃ; ἕως ᾅδου καταβήσῃ· ὅτι εἰ ἐν Σοδόμοις ἐγενήθησαν αἱ δυνάμεις αἱ γενόμεναι ἐν σοί, ἔμεινεν ἂν μέχρι τῆς σήμερον. |
And you, Capernaum, will you be exalted to heaven? You will descend to Hades! For if the mighty works performed in you had taken place in Sodom, it would have remained until today. |
| 11:24 | πλὴν λέγω ὑμῖν ὅτι γῇ Σοδόμων ἀνεκτότερον ἔσται ἐν ἡμέρᾳ κρίσεως ἢ σοί. |
Yet I tell you: on the day of judgement it will be more bearable for the land of Sodom than for you. |
The towns are reproached for not having repented after the works performed among them. The warning can become a question for the reader: what have we done with the light, the help, and the opportunities for good that we have received?
Matthew 12: the Spirit, the fruits, and words
To understand the severe warning about blasphemy against the Spirit, we also read the episode that precedes it. A healing is attributed to the power of Beelzebul; Jesus responds by addressing the discernment between the work of GOD and evil.
| Verse | Greek · original text | English · working translation |
|---|---|---|
| 12:22 | Τότε προσηνέχθη αὐτῷ δαιμονιζόμενος τυφλὸς καὶ κωφός· καὶ ἐθεράπευσεν αὐτόν, ὥστε τὸν κωφὸν λαλεῖν καὶ βλέπειν. |
Then a demon-possessed man, blind and mute, was brought to Him, and He healed him, so that the mute man spoke and saw. |
| 12:23 | καὶ ἐξίσταντο πάντες οἱ ὄχλοι καὶ ἔλεγον· Μήτι οὗτός ἐστιν ὁ υἱὸς Δαυίδ; |
All the crowds were astonished and said, ‘Could this be the son of David?’ |
| 12:24 | οἱ δὲ Φαρισαῖοι ἀκούσαντες εἶπον· Οὗτος οὐκ ἐκβάλλει τὰ δαιμόνια εἰ μὴ ἐν τῷ Βεελζεβοὺλ ἄρχοντι τῶν δαιμονίων. |
But when the Pharisees heard this, they said, ‘This man casts out demons only through Beelzebul, the ruler of the demons.’ |
| 12:25 | εἰδὼς δὲ τὰς ἐνθυμήσεις αὐτῶν εἶπεν αὐτοῖς· Πᾶσα βασιλεία μερισθεῖσα καθʼ ἑαυτῆς ἐρημοῦται, καὶ πᾶσα πόλις ἢ οἰκία μερισθεῖσα καθʼ ἑαυτῆς οὐ σταθήσεται. |
Knowing their thoughts, He said to them, ‘Every kingdom divided against itself is laid waste, and every town or house divided against itself will not stand. |
| 12:26 | καὶ εἰ ὁ Σατανᾶς τὸν Σατανᾶν ἐκβάλλει, ἐφʼ ἑαυτὸν ἐμερίσθη· πῶς οὖν σταθήσεται ἡ βασιλεία αὐτοῦ; |
If Satan casts out Satan, he is divided against himself: how, then, will his kingdom stand? |
| 12:27 | καὶ εἰ ἐγὼ ἐν Βεελζεβοὺλ ἐκβάλλω τὰ δαιμόνια, οἱ υἱοὶ ὑμῶν ἐν τίνι ἐκβάλλουσιν; διὰ τοῦτο αὐτοὶ κριταὶ ἔσονται ὑμῶν. |
And if I cast out demons through Beelzebul, through whom do your sons cast them out? For this reason they will be your judges. |
| 12:28 | εἰ δὲ ἐν πνεύματι θεοῦ ἐγὼ ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφʼ ὑμᾶς ἡ βασιλεία τοῦ θεοῦ. |
But if I cast out demons through the Spirit of GOD, then the kingdom of GOD has come upon you. |
| 12:29 | ἢ πῶς δύναταί τις εἰσελθεῖν εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ καὶ τὰ σκεύη αὐτοῦ ἁρπάσαι, ἐὰν μὴ πρῶτον δήσῃ τὸν ἰσχυρόν; καὶ τότε τὴν οἰκίαν αὐτοῦ διαρπάσει. |
Or how can someone enter a strong man’s house and seize his possessions unless they first bind the strong man? Only then can they plunder his house. |
| 12:30 | ὁ μὴ ὢν μετʼ ἐμοῦ κατʼ ἐμοῦ ἐστιν, καὶ ὁ μὴ συνάγων μετʼ ἐμοῦ σκορπίζει. |
Whoever is not with Me is against Me, and whoever does not gather with Me scatters. |
| 12:31 | διὰ τοῦτο λέγω ὑμῖν, πᾶσα ἁμαρτία καὶ βλασφημία ἀφεθήσεται τοῖς ἀνθρώποις, ἡ δὲ τοῦ πνεύματος βλασφημία οὐκ ἀφεθήσεται. |
Therefore I tell you: every sin and blasphemy will be forgiven to human beings, but blasphemy against the Spirit will not be forgiven. |
| 12:32 | καὶ ὃς ἐὰν εἴπῃ λόγον κατὰ τοῦ υἱοῦ τοῦ ἀνθρώπου, ἀφεθήσεται αὐτῷ· ὃς δʼ ἂν εἴπῃ κατὰ τοῦ πνεύματος τοῦ ἁγίου, οὐκ ἀφεθήσεται αὐτῷ οὔτε ἐν τούτῳ τῷ αἰῶνι οὔτε ἐν τῷ μέλλοντι. |
Whoever speaks a word against the Son of Man will be forgiven; but whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come. |
| 12:33 | Ἢ ποιήσατε τὸ δένδρον καλὸν καὶ τὸν καρπὸν αὐτοῦ καλόν, ἢ ποιήσατε τὸ δένδρον σαπρὸν καὶ τὸν καρπὸν αὐτοῦ σαπρόν· ἐκ γὰρ τοῦ καρποῦ τὸ δένδρον γινώσκεται. |
Either make the tree good and its fruit good, or make the tree bad and its fruit bad: for the tree is known by its fruit. |
| 12:34 | γεννήματα ἐχιδνῶν, πῶς δύνασθε ἀγαθὰ λαλεῖν πονηροὶ ὄντες; ἐκ γὰρ τοῦ περισσεύματος τῆς καρδίας τὸ στόμα λαλεῖ. |
Brood of vipers, how can you speak good things when you are evil? For the mouth speaks from what overflows in the heart. |
| 12:35 | ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ ἐκβάλλει ἀγαθά, καὶ ὁ πονηρὸς ἄνθρωπος ἐκ τοῦ πονηροῦ θησαυροῦ ἐκβάλλει πονηρά. |
The good person brings good things out of a good treasure, and the evil person brings evil things out of an evil treasure. |
| 12:36 | λέγω δὲ ὑμῖν ὅτι πᾶν ῥῆμα ἀργὸν ὃ λαλήσουσιν οἱ ἄνθρωποι, ἀποδώσουσιν περὶ αὐτοῦ λόγον ἐν ἡμέρᾳ κρίσεως· |
But I tell you that on the day of judgement human beings will give an account of every idle word they have spoken. |
| 12:37 | ἐκ γὰρ τῶν λόγων σου δικαιωθήσῃ, καὶ ἐκ τῶν λόγων σου καταδικασθήσῃ. |
For by your words you will be declared righteous, and by your words you will be condemned.’ |
Within the narrative, the warning arises when a work that Jesus attributes to the Spirit of GOD is attributed to evil. Christian traditions have explored its meaning in different ways. The context does not justify automatically identifying a sincere question, a doubt, or an involuntary thought with the guilt described.
The discourse then turns to fruits and words. The voice can preserve truth, but it can also discredit, manipulate, and wound. The examination called for by the text begins with the relationship between what we cultivate inwardly and what we allow to come from our mouths. The polemic with the narrative’s interlocutors should not be extended to an entire religious community.
Luke 21: a threatened city
| Verse | Greek · original text | English · working translation |
|---|---|---|
| 21:20 | Ὅταν δὲ ἴδητε κυκλουμένην ὑπὸ στρατοπέδων Ἰερουσαλήμ, τότε γνῶτε ὅτι ἤγγικεν ἡ ἐρήμωσις αὐτῆς. |
When you see Jerusalem surrounded by armies, then know that its devastation is near. |
| 21:21 | τότε οἱ ἐν τῇ Ἰουδαίᾳ φευγέτωσαν εἰς τὰ ὄρη, καὶ οἱ ἐν μέσῳ αὐτῆς ἐκχωρείτωσαν, καὶ οἱ ἐν ταῖς χώραις μὴ εἰσερχέσθωσαν εἰς αὐτήν, |
Then let those in Judea flee to the mountains, let those inside the city leave it, and let those in the countryside not enter it, |
| 21:22 | ὅτι ἡμέραι ἐκδικήσεως αὗταί εἰσιν τοῦ πλησθῆναι πάντα τὰ γεγραμμένα. |
because these are days of vengeance, so that everything written may be fulfilled. |
| 21:23 | οὐαὶ ταῖς ἐν γαστρὶ ἐχούσαις καὶ ταῖς θηλαζούσαις ἐν ἐκείναις ταῖς ἡμέραις· ἔσται γὰρ ἀνάγκη μεγάλη ἐπὶ τῆς γῆς καὶ ὀργὴ τῷ λαῷ τούτῳ, |
Woe to pregnant women and those nursing infants in those days! For there will be great distress upon the land and wrath against this people. |
| 21:24 | καὶ πεσοῦνται στόματι μαχαίρης καὶ αἰχμαλωτισθήσονται εἰς τὰ ἔθνη πάντα, καὶ Ἰερουσαλὴμ ἔσται πατουμένη ὑπὸ ἐθνῶν, ἄχρι οὗ πληρωθῶσιν καιροὶ ἐθνῶν. |
They will fall by the edge of the sword and be taken captive among all nations; Jerusalem will be trampled by the nations until the times of the nations are fulfilled. |
Luke places the “days of vengeance” within the scene of Jerusalem surrounded by armies. The instructions to flee and the mention of pregnant women and those nursing infants make the severity of the suffering concrete. This context should be recognised before applying the passage to a general discussion of the end times; it authorises neither hostility towards the Jewish people nor the reading of every present war as a certain fulfilment of prophecy.
Matthew 25: judgement and the encounter with the least
The scene of the Son of Man gathering the nations is among the most searching texts on judgement. The narrative places hunger, thirst, being a stranger, nakedness, illness, and imprisonment before the reader: situations in which someone’s presence can change a life.
| Verse | Greek · original text | English · working translation |
|---|---|---|
| 25:31 | Ὅταν δὲ ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ δόξῃ αὐτοῦ καὶ πάντες οἱ ἄγγελοι μετʼ αὐτοῦ, τότε καθίσει ἐπὶ θρόνου δόξης αὐτοῦ· |
When the Son of Man comes in His glory, and all the angels with Him, then He will sit upon His glorious throne. |
| 25:32 | καὶ συναχθήσονται ἔμπροσθεν αὐτοῦ πάντα τὰ ἔθνη, καὶ ἀφορίσει αὐτοὺς ἀπʼ ἀλλήλων, ὥσπερ ὁ ποιμὴν ἀφορίζει τὰ πρόβατα ἀπὸ τῶν ἐρίφων, |
All the nations will be gathered before Him, and He will separate them from one another, as a shepherd separates the sheep from the goats, |
| 25:33 | καὶ στήσει τὰ μὲν πρόβατα ἐκ δεξιῶν αὐτοῦ τὰ δὲ ἐρίφια ἐξ εὐωνύμων. |
and He will place the sheep at His right hand and the goats at His left. |
| 25:34 | τότε ἐρεῖ ὁ βασιλεὺς τοῖς ἐκ δεξιῶν αὐτοῦ· Δεῦτε, οἱ εὐλογημένοι τοῦ πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου. |
Then the king will say to those at His right hand, ‘Come, you who are blessed by My FATHER; inherit the kingdom prepared for you from the foundation of the world. |
| 25:35 | ἐπείνασα γὰρ καὶ ἐδώκατέ μοι φαγεῖν, ἐδίψησα καὶ ἐποτίσατέ με, ξένος ἤμην καὶ συνηγάγετέ με, |
For I was hungry and you gave Me food, I was thirsty and you gave Me drink, I was a stranger and you welcomed Me, |
| 25:36 | γυμνὸς καὶ περιεβάλετέ με, ἠσθένησα καὶ ἐπεσκέψασθέ με, ἐν φυλακῇ ἤμην καὶ ἤλθατε πρός με. |
naked and you clothed Me, sick and you visited Me; I was in prison and you came to Me.’ |
| 25:37 | τότε ἀποκριθήσονται αὐτῷ οἱ δίκαιοι λέγοντες· Κύριε, πότε σε εἴδομεν πεινῶντα καὶ ἐθρέψαμεν, ἢ διψῶντα καὶ ἐποτίσαμεν; |
Then the righteous will answer Him, ‘LORD, when did we see You hungry and feed You, or thirsty and give You drink? |
| 25:38 | πότε δέ σε εἴδομεν ξένον καὶ συνηγάγομεν, ἢ γυμνὸν καὶ περιεβάλομεν; |
When did we see You a stranger and welcome You, or naked and clothe You? |
| 25:39 | πότε δέ σε εἴδομεν ἀσθενοῦντα ἢ ἐν φυλακῇ καὶ ἤλθομεν πρός σε; |
When did we see You sick or in prison and come to You?’ |
| 25:40 | καὶ ἀποκριθεὶς ὁ βασιλεὺς ἐρεῖ αὐτοῖς· Ἀμὴν λέγω ὑμῖν, ἐφʼ ὅσον ἐποιήσατε ἑνὶ τούτων τῶν ἀδελφῶν μου τῶν ἐλαχίστων, ἐμοὶ ἐποιήσατε. |
And the king will answer them, ‘Truly I tell you: whatever you did for one of the least of these My brothers, you did for Me.’ |
| 25:41 | τότε ἐρεῖ καὶ τοῖς ἐξ εὐωνύμων· Πορεύεσθε ἀπʼ ἐμοῦ οἱ κατηραμένοι εἰς τὸ πῦρ τὸ αἰώνιον τὸ ἡτοιμασμένον τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ. |
Then He will also say to those at His left hand, ‘Depart from Me, you who are cursed, into the eternal fire prepared for the devil and his angels. |
| 25:42 | ἐπείνασα γὰρ καὶ οὐκ ἐδώκατέ μοι φαγεῖν, ἐδίψησα καὶ οὐκ ἐποτίσατέ με, |
For I was hungry and you gave Me no food, I was thirsty and you gave Me no drink, |
| 25:43 | ξένος ἤμην καὶ οὐ συνηγάγετέ με, γυμνὸς καὶ οὐ περιεβάλετέ με, ἀσθενὴς καὶ ἐν φυλακῇ καὶ οὐκ ἐπεσκέψασθέ με. |
I was a stranger and you did not welcome Me, naked and you did not clothe Me, sick and in prison and you did not visit Me.’ |
| 25:44 | τότε ἀποκριθήσονται καὶ αὐτοὶ λέγοντες· Κύριε, πότε σε εἴδομεν πεινῶντα ἢ διψῶντα ἢ ξένον ἢ γυμνὸν ἢ ἀσθενῆ ἢ ἐν φυλακῇ καὶ οὐ διηκονήσαμέν σοι; |
Then they too will answer, ‘LORD, when did we see You hungry or thirsty or a stranger or naked or sick or in prison, and did not serve You?’ |
| 25:45 | τότε ἀποκριθήσεται αὐτοῖς λέγων· Ἀμὴν λέγω ὑμῖν, ἐφʼ ὅσον οὐκ ἐποιήσατε ἑνὶ τούτων τῶν ἐλαχίστων, οὐδὲ ἐμοὶ ἐποιήσατε. |
Then He will answer them, ‘Truly I tell you: whatever you did not do for one of these least ones, you did not do for Me either.’ |
| 25:46 | καὶ ἀπελεύσονται οὗτοι εἰς κόλασιν αἰώνιον, οἱ δὲ δίκαιοι εἰς ζωὴν αἰώνιον. |
And these will go away to eternal punishment, but the righteous to eternal life. |
Jesus speaks of “the least of these My brothers” and connects them with what is done or left undone towards Him. The surprise of both groups makes the narrative still more demanding: the significance of an encounter may exceed what we understood at the time.
In the spiritual journey proposed by ASH, this text teaches us to recognise the responsibility of welcome and care. The collection on orphans, widows, and foreigners allows us to read the Gospel scene alongside the protection of vulnerable people in Scripture.
The final verse preserves the expression “eternal punishment”, placed alongside “eternal life”. The seriousness of judgement belongs to the text and should not be erased. Reflection on its images and ultimate consequences requires distinguishing different theological interpretations, without claiming to pronounce the definitive sentence upon a person ourselves.
In the apostolic writings: conscience, deeds, and social justice
Acts: repentance and resurrection
| Verse | Greek · original text | English · working translation |
|---|---|---|
| 17:30 | τοὺς μὲν οὖν χρόνους τῆς ἀγνοίας ὑπεριδὼν ὁ θεὸς τὰ νῦν παραγγέλλει τοῖς ἀνθρώποις πάντας πανταχοῦ μετανοεῖν, |
GOD, therefore, overlooking the times of ignorance, now commands all people everywhere to repent, |
| 17:31 | καθότι ἔστησεν ἡμέραν ἐν ᾗ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ ἐν ἀνδρὶ ᾧ ὥρισεν, πίστιν παρασχὼν πᾶσιν ἀναστήσας αὐτὸν ἐκ νεκρῶν. |
because He has appointed a day on which He will judge the inhabited world with righteousness through a man He has designated, giving assurance to everyone by raising him from the dead. |
In Paul’s address in Athens, judgement is connected with the universal call to repentance and the resurrection of Jesus. The text expresses the Christian witness: GOD will judge with righteousness through the man He has designated.
Romans: the Law, conscience, and what is secret
| Verse | Greek · original text | English · working translation |
|---|---|---|
| 2:12 | Ὅσοι γὰρ ἀνόμως ἥμαρτον, ἀνόμως καὶ ἀπολοῦνται· καὶ ὅσοι ἐν νόμῳ ἥμαρτον, διὰ νόμου κριθήσονται· |
All who have sinned without the Law will also perish without the Law; and all who have sinned under the Law will be judged through the Law. |
| 2:13 | οὐ γὰρ οἱ ἀκροαταὶ νόμου δίκαιοι παρὰ τῷ θεῷ, ἀλλʼ οἱ ποιηταὶ νόμου δικαιωθήσονται. |
For it is not those who hear the Law who are righteous before GOD, but those who put the Law into practice who will be declared righteous. |
| 2:14 | ὅταν γὰρ ἔθνη τὰ μὴ νόμον ἔχοντα φύσει τὰ τοῦ νόμου ποιῶσιν, οὗτοι νόμον μὴ ἔχοντες ἑαυτοῖς εἰσιν νόμος· |
When the Gentiles, who do not have the Law, do by nature what the Law requires, they, though not having the Law, are a law to themselves. |
| 2:15 | οἵτινες ἐνδείκνυνται τὸ ἔργον τοῦ νόμου γραπτὸν ἐν ταῖς καρδίαις αὐτῶν, συμμαρτυρούσης αὐτῶν τῆς συνειδήσεως καὶ μεταξὺ ἀλλήλων τῶν λογισμῶν κατηγορούντων ἢ καὶ ἀπολογουμένων, |
They show that the work of the Law is written in their hearts, while their conscience bears witness and their thoughts among themselves accuse or even defend them, |
| 2:16 | ἐν ἡμέρᾳ ὅτε κρίνει ὁ θεὸς τὰ κρυπτὰ τῶν ἀνθρώπων κατὰ τὸ εὐαγγέλιόν μου διὰ Χριστοῦ Ἰησοῦ. |
on the day when GOD will judge the secrets of human beings, according to my gospel, through Christ Jesus. |
Paul distinguishes hearing the Law from practising it and also considers the witness of conscience among the Gentiles. The passage questions a sense of security founded solely on professed affiliation. To understand its relationship with grace and faith, it needs to be read within the broader argument of the Letter to the Romans.
1 Corinthians: the quality of what we build
| Verse | Greek · original text | English · working translation |
|---|---|---|
| 3:10 | Κατὰ τὴν χάριν τοῦ θεοῦ τὴν δοθεῖσάν μοι ὡς σοφὸς ἀρχιτέκτων θεμέλιον ἔθηκα, ἄλλος δὲ ἐποικοδομεῖ. ἕκαστος δὲ βλεπέτω πῶς ἐποικοδομεῖ· |
According to the grace of GOD given to me, like a wise builder I laid the foundation, while another builds upon it. Let each person, however, take care how they build upon it. |
| 3:11 | θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον, ὅς ἐστιν Ἰησοῦς Χριστός· |
For no one can lay a foundation other than the one already laid, which is Jesus Christ. |
| 3:12 | εἰ δέ τις ἐποικοδομεῖ ἐπὶ τὸν θεμέλιον χρυσόν, ἄργυρον, λίθους τιμίους, ξύλα, χόρτον, καλάμην, |
If someone builds upon this foundation with gold, silver, precious stones, wood, hay, or straw, |
| 3:13 | ἑκάστου τὸ ἔργον φανερὸν γενήσεται, ἡ γὰρ ἡμέρα δηλώσει· ὅτι ἐν πυρὶ ἀποκαλύπτεται, καὶ ἑκάστου τὸ ἔργον ὁποῖόν ἐστιν τὸ πῦρ αὐτὸ δοκιμάσει. |
each person’s work will become manifest: the day will make it evident, because it is revealed in fire, and the fire itself will test what sort of work each person has done. |
| 3:14 | εἴ τινος τὸ ἔργον μενεῖ ὃ ἐποικοδόμησεν, μισθὸν λήμψεται· |
If the work someone has built remains, that person will receive a reward. |
| 3:15 | εἴ τινος τὸ ἔργον κατακαήσεται, ζημιωθήσεται, αὐτὸς δὲ σωθήσεται, οὕτως δὲ ὡς διὰ πυρός. |
If someone’s work is burned up, that person will suffer loss; yet the person will be saved, but as through fire. |
The context concerns the building of the community upon the foundation of Jesus Christ. Fire tests the quality of the work; verse 15 distinguishes the loss of the work from the salvation of the person. This distinction prevents us from treating every image of fire in Scripture as though it served the same purpose.
James: withheld wages cry out
| Verse | Greek · original text | English · working translation |
|---|---|---|
| 5:1 | Ἄγε νῦν οἱ πλούσιοι, κλαύσατε ὀλολύζοντες ἐπὶ ταῖς ταλαιπωρίαις ὑμῶν ταῖς ἐπερχομέναις. |
Come now, you rich, weep and wail over the miseries that are coming upon you. |
| 5:2 | ὁ πλοῦτος ὑμῶν σέσηπεν, καὶ τὰ ἱμάτια ὑμῶν σητόβρωτα γέγονεν, |
Your wealth has rotted, and your garments have become food for moths. |
| 5:3 | ὁ χρυσὸς ὑμῶν καὶ ὁ ἄργυρος κατίωται, καὶ ὁ ἰὸς αὐτῶν εἰς μαρτύριον ὑμῖν ἔσται καὶ φάγεται τὰς σάρκας ὑμῶν· ὡς πῦρ ἐθησαυρίσατε ἐν ἐσχάταις ἡμέραις. |
Your gold and silver have corroded; their corrosion will testify against you and devour your flesh like fire. You have stored up treasure in the last days. |
| 5:4 | ἰδοὺ ὁ μισθὸς τῶν ἐργατῶν τῶν ἀμησάντων τὰς χώρας ὑμῶν ὁ ἀφυστερημένος ἀφʼ ὑμῶν κράζει, καὶ αἱ βοαὶ τῶν θερισάντων εἰς τὰ ὦτα Κυρίου Σαβαὼθ εἰσεληλύθασιν· |
Behold, the wages of the workers who reaped your fields, which you have withheld, cry out; and the cries of the reapers have reached the ears of the LORD of hosts. |
| 5:5 | ἐτρυφήσατε ἐπὶ τῆς γῆς καὶ ἐσπαταλήσατε, ἐθρέψατε τὰς καρδίας ὑμῶν ἐν ἡμέρᾳ σφαγῆς. |
You have lived on earth in luxury and pleasure; you have fattened your hearts on a day of slaughter. |
| 5:6 | κατεδικάσατε, ἐφονεύσατε τὸν δίκαιον. οὐκ ἀντιτάσσεται ὑμῖν; |
You have condemned and killed the righteous one. Does he not oppose you? |
James’s denunciation is concrete: accumulated wealth, wages withheld from workers, luxury lived in indifference, and the condemnation of the righteous. Judgement also challenges the way we produce, purchase, pay, and administer. Economic life belongs fully within the sphere of spiritual responsibility.
Reading note: the final sentence of James 5:6 follows the interrogative punctuation of the SBLGNT Greek text here. Other editions present it as a statement about the righteous person’s lack of resistance.
The patience of GOD and the confidence born of love
2 Peter: time open to repentance
| Verse | Greek · original text | English · working translation |
|---|---|---|
| 2:9 | οἶδεν κύριος εὐσεβεῖς ἐκ πειρασμοῦ ῥύεσθαι, ἀδίκους δὲ εἰς ἡμέραν κρίσεως κολαζομένους τηρεῖν, |
The LORD knows how to rescue from trial those who honour Him, and to keep the unrighteous under punishment for the day of judgement. |
| Verse | Greek · original text | English · working translation |
|---|---|---|
| 3:7 | οἱ δὲ νῦν οὐρανοὶ καὶ ἡ γῆ τῷ αὐτῷ λόγῳ τεθησαυρισμένοι εἰσὶν πυρὶ τηρούμενοι εἰς ἡμέραν κρίσεως καὶ ἀπωλείας τῶν ἀσεβῶν ἀνθρώπων. |
The present heavens and earth are preserved by the same word, reserved for fire for the day of judgement and the destruction of the ungodly. |
| 3:8 | Ἓν δὲ τοῦτο μὴ λανθανέτω ὑμᾶς, ἀγαπητοί, ὅτι μία ἡμέρα παρὰ κυρίῳ ὡς χίλια ἔτη καὶ χίλια ἔτη ὡς ἡμέρα μία. |
But do not let this one thing escape you, beloved: with the LORD one day is like a thousand years, and a thousand years like one day. |
| 3:9 | οὐ βραδύνει κύριος τῆς ἐπαγγελίας, ὥς τινες βραδύτητα ἡγοῦνται, ἀλλὰ μακροθυμεῖ εἰς ὑμᾶς, μὴ βουλόμενός τινας ἀπολέσθαι ἀλλὰ πάντας εἰς μετάνοιαν χωρῆσαι. |
The LORD is not slow concerning the promise, as some regard slowness, but is patient towards you, not wishing that any should perish, but that all should come to repentance. |
The Second Letter of Peter joins the announcement of judgement with the patience of the LORD. The comparison between one day and a thousand years evokes a measure of time beyond our own: it does not offer a formula for calculating a date. The passage directs expectation towards repentance.
1 John: love and confidence on the day of judgement
| Verse | Greek · original text | English · working translation |
|---|---|---|
| 4:16 | καὶ ἡμεῖς ἐγνώκαμεν καὶ πεπιστεύκαμεν τὴν ἀγάπην ἣν ἔχει ὁ θεὸς ἐν ἡμῖν. Ὁ θεὸς ἀγάπη ἐστίν, καὶ ὁ μένων ἐν τῇ ἀγάπῃ ἐν τῷ θεῷ μένει καὶ ὁ θεὸς ἐν αὐτῷ μένει. |
We have known and believed the love that GOD has for us. GOD is love; whoever remains in love remains in GOD, and GOD remains in them. |
| 4:17 | ἐν τούτῳ τετελείωται ἡ ἀγάπη μεθʼ ἡμῶν, ἵνα παρρησίαν ἔχωμεν ἐν τῇ ἡμέρᾳ τῆς κρίσεως, ὅτι καθὼς ἐκεῖνός ἐστιν καὶ ἡμεῖς ἐσμεν ἐν τῷ κόσμῳ τούτῳ. |
In this, love has reached fulfilment among us, so that we may have confidence on the day of judgement: as He is, so are we in this world. |
| 4:18 | φόβος οὐκ ἔστιν ἐν τῇ ἀγάπῃ, ἀλλʼ ἡ τελεία ἀγάπη ἔξω βάλλει τὸν φόβον, ὅτι ὁ φόβος κόλασιν ἔχει, ὁ δὲ φοβούμενος οὐ τετελείωται ἐν τῇ ἀγάπῃ. |
There is no fear in love; perfect love casts out fear, because fear has to do with punishment, and whoever fears has not reached fulfilment in love. |
The First Letter of John explicitly places judgement alongside confidence. Love brought to maturity transforms the relationship with fear of punishment. It is an invitation to grow in relationship with GOD and with others, not something to use to make people feel guilty for experiencing fear or vulnerability.
A further ASH reading path is devoted to Chesed, mercy, in the language of Jewish tradition. Bringing these themes together helps us preserve responsibility and care together, while respecting the differences between traditions.
In Revelation: judgement and renewal
The Book of Revelation speaks through visions, images, and echoes of other Scriptures. Thrones, books, harvests, and fire should be heard within this language. The scenes proclaim the gravity of evil and the sovereignty of GOD; they do not constitute a timetable that readers can reconstruct with certainty.
Human power and responsibility towards the earth
| Verse | Greek · original text | English · working translation |
|---|---|---|
| 6:15 | καὶ οἱ βασιλεῖς τῆς γῆς καὶ οἱ μεγιστᾶνες καὶ οἱ χιλίαρχοι καὶ οἱ πλούσιοι καὶ οἱ ἰσχυροὶ καὶ πᾶς δοῦλος καὶ ἐλεύθερος ἔκρυψαν ἑαυτοὺς εἰς τὰ σπήλαια καὶ εἰς τὰς πέτρας τῶν ὀρέων· |
The kings of the earth, the great, the commanders, the rich, the powerful, and everyone, slave and free, hid in the caves and among the rocks of the mountains. |
| 6:16 | καὶ λέγουσιν τοῖς ὄρεσιν καὶ ταῖς πέτραις· Πέσετε ἐφʼ ἡμᾶς καὶ κρύψατε ἡμᾶς ἀπὸ προσώπου τοῦ καθημένου ἐπὶ τοῦ θρόνου καὶ ἀπὸ τῆς ὀργῆς τοῦ ἀρνίου, |
They said to the mountains and the rocks, ‘Fall upon us and hide us from the face of the One who sits upon the throne and from the wrath of the Lamb, |
| 6:17 | ὅτι ἦλθεν ἡ ἡμέρα ἡ μεγάλη τῆς ὀργῆς αὐτῶν, καὶ τίς δύναται σταθῆναι; |
for the great day of their wrath has come, and who can stand?’ |
| Verse | Greek · original text | English · working translation |
|---|---|---|
| 11:18 | καὶ τὰ ἔθνη ὠργίσθησαν, καὶ ἦλθεν ἡ ὀργή σου καὶ ὁ καιρὸς τῶν νεκρῶν κριθῆναι καὶ δοῦναι τὸν μισθὸν τοῖς δούλοις σου τοῖς προφήταις καὶ τοῖς ἁγίοις καὶ τοῖς φοβουμένοις τὸ ὄνομά σου, τοὺς μικροὺς καὶ τοὺς μεγάλους, καὶ διαφθεῖραι τοὺς διαφθείροντας τὴν γῆν. |
The nations became angry, but Your wrath has come, and the time to judge the dead, to give the reward to Your servants the prophets, to the holy ones and those who fear Your Name, small and great, and to destroy those who destroy the earth. |
Before the vision of judgement, social distinctions offer no shelter: kings, the rich, the powerful, slaves, and free people appear in the same scene. Revelation 11:18 also names those who destroy the earth. In context, this concerns judgement upon corruption and destruction; ASH’s reflection also connects it with responsibility for the care of creation, explored in The World.
The proclamation to the peoples and the harvest
| Verse | Greek · original text | English · working translation |
|---|---|---|
| 14:6 | Καὶ εἶδον ἄλλον ἄγγελον πετόμενον ἐν μεσουρανήματι, ἔχοντα εὐαγγέλιον αἰώνιον εὐαγγελίσαι ἐπὶ τοὺς καθημένους ἐπὶ τῆς γῆς καὶ ἐπὶ πᾶν ἔθνος καὶ φυλὴν καὶ γλῶσσαν καὶ λαόν, |
I saw another angel flying in midheaven, carrying an eternal gospel to proclaim to those who dwell on earth, to every nation, tribe, language, and people. |
| 14:7 | λέγων ἐν φωνῇ μεγάλῃ· Φοβήθητε τὸν θεὸν καὶ δότε αὐτῷ δόξαν, ὅτι ἦλθεν ἡ ὥρα τῆς κρίσεως αὐτοῦ, καὶ προσκυνήσατε τῷ ποιήσαντι τὸν οὐρανὸν καὶ τὴν γῆν καὶ θάλασσαν καὶ πηγὰς ὑδάτων. |
He said with a loud voice, ‘Fear GOD and give Him glory, for the hour of His judgement has come; worship the One who made heaven, earth, the sea, and the springs of water.’ |
| Verse | Greek · original text | English · working translation |
|---|---|---|
| 14:14 | Καὶ εἶδον, καὶ ἰδοὺ νεφέλη λευκή, καὶ ἐπὶ τὴν νεφέλην καθήμενον ὅμοιον υἱὸν ἀνθρώπου, ἔχων ἐπὶ τῆς κεφαλῆς αὐτοῦ στέφανον χρυσοῦν καὶ ἐν τῇ χειρὶ αὐτοῦ δρέπανον ὀξύ. |
I looked, and behold, a white cloud, and seated upon the cloud was one like a son of man, with a golden crown upon his head and a sharp sickle in his hand. |
| 14:15 | καὶ ἄλλος ἄγγελος ἐξῆλθεν ἐκ τοῦ ναοῦ κράζων ἐν φωνῇ μεγάλῃ τῷ καθημένῳ ἐπὶ τῆς νεφέλης· Πέμψον τὸ δρέπανόν σου καὶ θέρισον, ὅτι ἦλθεν ἡ ὥρα θερίσαι, ὅτι ἐξηράνθη ὁ θερισμὸς τῆς γῆς. |
Another angel came out of the temple, crying with a loud voice to the one seated upon the cloud, ‘Put forth your sickle and reap, for the hour to reap has come, and the harvest of the earth is ripe.’ |
| 14:16 | καὶ ἔβαλεν ὁ καθήμενος ἐπὶ τῆς νεφέλης τὸ δρέπανον αὐτοῦ ἐπὶ τὴν γῆν, καὶ ἐθερίσθη ἡ γῆ. |
The one seated upon the cloud cast his sickle upon the earth, and the earth was reaped. |
The angel’s invitation reaches every nation, tribe, language, and people and calls for worship of the Creator. The harvest represents the time of gathering and fulfilment. The image calls to be read within the sequence of visions, without turning symbolic language into an authorisation for the reader to act violently.
The opened books and the book of life
| Verse | Greek · original text | English · working translation |
|---|---|---|
| 20:11 | Καὶ εἶδον θρόνον μέγαν λευκὸν καὶ τὸν καθήμενον ἐπʼ αὐτοῦ, οὗ ἀπὸ τοῦ προσώπου ἔφυγεν ἡ γῆ καὶ ὁ οὐρανός, καὶ τόπος οὐχ εὑρέθη αὐτοῖς. |
I saw a great white throne and the One who sat upon it. Earth and heaven fled from His presence, and no place was found for them. |
| 20:12 | καὶ εἶδον τοὺς νεκρούς, τοὺς μεγάλους καὶ τοὺς μικρούς, ἑστῶτας ἐνώπιον τοῦ θρόνου, καὶ βιβλία ἠνοίχθησαν· καὶ ἄλλο βιβλίον ἠνοίχθη, ὅ ἐστιν τῆς ζωῆς· καὶ ἐκρίθησαν οἱ νεκροὶ ἐκ τῶν γεγραμμένων ἐν τοῖς βιβλίοις κατὰ τὰ ἔργα αὐτῶν. |
I saw the dead, great and small, standing before the throne, and books were opened. Another book was also opened, the book of life; and the dead were judged according to their deeds, on the basis of what was written in the books. |
| 20:13 | καὶ ἔδωκεν ἡ θάλασσα τοὺς νεκροὺς τοὺς ἐν αὐτῇ, καὶ ὁ θάνατος καὶ ὁ ᾅδης ἔδωκαν τοὺς νεκροὺς τοὺς ἐν αὐτοῖς, καὶ ἐκρίθησαν ἕκαστος κατὰ τὰ ἔργα αὐτῶν. |
The sea gave up the dead who were in it, and death and Hades gave up the dead who were in them; each person was judged according to their deeds. |
| 20:14 | καὶ ὁ θάνατος καὶ ὁ ᾅδης ἐβλήθησαν εἰς τὴν λίμνην τοῦ πυρός. οὗτος ὁ θάνατος ὁ δεύτερός ἐστιν, ἡ λίμνη τοῦ πυρός. |
Death and Hades were thrown into the lake of fire. This is the second death: the lake of fire. |
| 20:15 | καὶ εἴ τις οὐχ εὑρέθη ἐν τῇ βίβλῳ τῆς ζωῆς γεγραμμένος, ἐβλήθη εἰς τὴν λίμνην τοῦ πυρός. |
Anyone not found written in the book of life was thrown into the lake of fire. |
The books make the memory of deeds visible, while the book of life appears as a distinct image. Death and Hades are themselves thrown into the lake of fire: judgement also concerns the end of their power. The text calls the lake of fire the “second death”; Christian traditions have discussed its significance in different ways.
Fulfilment: every tear wiped away
| Verse | Greek · original text | English · working translation |
|---|---|---|
| 21:1 | Καὶ εἶδον οὐρανὸν καινὸν καὶ γῆν καινήν· ὁ γὰρ πρῶτος οὐρανὸς καὶ ἡ πρώτη γῆ ἀπῆλθαν, καὶ ἡ θάλασσα οὐκ ἔστιν ἔτι. |
I saw a new heaven and a new earth: the first heaven and the first earth had passed away, and the sea was no more. |
| 21:2 | καὶ τὴν πόλιν τὴν ἁγίαν Ἰερουσαλὴμ καινὴν εἶδον καταβαίνουσαν ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ, ἡτοιμασμένην ὡς νύμφην κεκοσμημένην τῷ ἀνδρὶ αὐτῆς. |
I saw the holy city, the new Jerusalem, coming down out of heaven from GOD, prepared as a bride adorned for her husband. |
| 21:3 | καὶ ἤκουσα φωνῆς μεγάλης ἐκ τοῦ θρόνου λεγούσης· Ἰδοὺ ἡ σκηνὴ τοῦ θεοῦ μετὰ τῶν ἀνθρώπων, καὶ σκηνώσει μετʼ αὐτῶν, καὶ αὐτοὶ λαοὶ αὐτοῦ ἔσονται, καὶ αὐτὸς ὁ θεὸς μετʼ αὐτῶν ἔσται, |
I heard a powerful voice from the throne saying, ‘Behold, the dwelling of GOD is with human beings! He will dwell with them, they will be His peoples, and GOD Himself will be with them. |
| 21:4 | καὶ ἐξαλείψει πᾶν δάκρυον ἐκ τῶν ὀφθαλμῶν αὐτῶν, καὶ ὁ θάνατος οὐκ ἔσται ἔτι· οὔτε πένθος οὔτε κραυγὴ οὔτε πόνος οὐκ ἔσται ἔτι. τὰ πρῶτα ἀπῆλθαν. |
He will wipe every tear from their eyes; death will be no more, and there will be no more mourning, crying, or pain, for the former things have passed away.’ |
| 21:5 | Καὶ εἶπεν ὁ καθήμενος ἐπὶ τῷ θρόνῳ· Ἰδοὺ καινὰ ποιῶ πάντα. καὶ λέγει· Γράψον, ὅτι οὗτοι οἱ λόγοι πιστοὶ καὶ ἀληθινοί εἰσιν. |
The One who sat upon the throne said, ‘Behold, I make all things new.’ And He added, ‘Write, for these words are faithful and true.’ |
The vision continues with a shared dwelling, the end of death, and tears wiped away. The movement of the book also leads the reader towards this promise of renewal. The plural “His peoples” in verse 3 follows the SBLGNT Greek text reproduced here.
This theme can be read alongside ASH’s study of the messianic age, while keeping the different languages and expectations of the traditions distinct.
In the Qur’an: the scales, deeds, and mercy
The Qur’an connects the Day of Resurrection with the justice of GOD and responsibility for one’s deeds. The image of the scales expresses a reckoning in which no one suffers wrong and nothing significant is overlooked.
The scales of justice
| Verse | Arabic · original text | English · working translation |
|---|---|---|
| 21:47 | وَنَضَعُ ٱلْمَوَٰزِينَ ٱلْقِسْطَ لِيَوْمِ ٱلْقِيَٰمَةِ فَلَا تُظْلَمُ نَفْسٌۭ شَيْـًۭٔا ۖ وَإِن كَانَ مِثْقَالَ حَبَّةٍۢ مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا ۗ وَكَفَىٰ بِنَا حَٰسِبِينَ |
We will set up the scales of justice for the Day of Resurrection, and no soul will suffer any wrong. Even if it is the weight of a mustard seed, We will bring it forth. We are sufficient as reckoners. |
The verse places its emphasis on justice and the precision of the reckoning. The mustard seed provides a poetic measure of what appears small in our eyes. Even goodness that is barely visible carries weight.
The earth recounts: surah al-Zalzalah
The surah’s opening formula, not numbered among its eight verses.
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
In the Name of GOD, the Compassionate, the Merciful.
| Verse | Arabic · original text | English · working translation |
|---|---|---|
| 99:1 | إِذَا زُلْزِلَتِ ٱلْأَرْضُ زِلْزَالَهَا |
When the earth is shaken by its earthquake, |
| 99:2 | وَأَخْرَجَتِ ٱلْأَرْضُ أَثْقَالَهَا |
and the earth brings forth its burdens, |
| 99:3 | وَقَالَ ٱلْإِنسَٰنُ مَا لَهَا |
and the human being says, ‘What is happening to it?’, |
| 99:4 | يَوْمَئِذٍۢ تُحَدِّثُ أَخْبَارَهَا |
on that day it will recount its news, |
| 99:5 | بِأَنَّ رَبَّكَ أَوْحَىٰ لَهَا |
because your LORD will have given it revelation. |
| 99:6 | يَوْمَئِذٍۢ يَصْدُرُ ٱلنَّاسُ أَشْتَاتًۭا لِّيُرَوْا۟ أَعْمَٰلَهُمْ |
On that day human beings will go forth in separate groups, so that they may be shown their deeds. |
| 99:7 | فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًۭا يَرَهُۥ |
Whoever has done a particle’s weight of good will see it, |
| 99:8 | وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍۢ شَرًّۭا يَرَهُۥ |
and whoever has done a particle’s weight of evil will see it. |
The surah is reproduced in full. The earth, described as a witness, recounts human actions. The term rendered as “particle” here denotes a very small quantity: the image invites us to recognise the moral value even of small gestures.
Do not despair of mercy
| Verse | Arabic · original text | English · working translation |
|---|---|---|
| 39:53 | ۞ قُلْ يَٰعِبَادِىَ ٱلَّذِينَ أَسْرَفُوا۟ عَلَىٰٓ أَنفُسِهِمْ لَا تَقْنَطُوا۟ مِن رَّحْمَةِ ٱللَّهِ ۚ إِنَّ ٱللَّهَ يَغْفِرُ ٱلذُّنُوبَ جَمِيعًا ۚ إِنَّهُۥ هُوَ ٱلْغَفُورُ ٱلرَّحِيمُ |
Say, ‘O My servants who have transgressed against yourselves, do not despair of the mercy of GOD. GOD forgives all sins: He is the Forgiving, the Merciful.’ |
| 39:54 | وَأَنِيبُوٓا۟ إِلَىٰ رَبِّكُمْ وَأَسْلِمُوا۟ لَهُۥ مِن قَبْلِ أَن يَأْتِيَكُمُ ٱلْعَذَابُ ثُمَّ لَا تُنصَرُونَ |
Return to your LORD and submit to Him before the punishment reaches you; then you will not be helped. |
The invitation not to despair is followed by the call to return to the LORD. Hope and repentance remain united: mercy opens a possibility of return and calls for a response. The message reaches those who recognise that they have harmed their own lives and wish to change direction.
Living today with responsibility and hope
The collected texts preserve different voices: prophetic warning, social denunciation, the call to repentance, the vision of judgement, and the promise of mercy. Listening to them can make our conscience more attentive and our care for others more concrete.
Entrusting ultimate judgement to GOD leaves full room for the human responsibility to protect those who suffer wrong, seek truth, and promote fair justice. The page on Romans 12:14–21 accompanies this journey, recalling the good to be done even in the face of hostility.
Four questions for an examination of conscience
- What truth am I avoiding? Acknowledging a responsibility is the first step towards ceasing to conceal it.
- What wrong can I repair? Returning what is owed, correcting a falsehood, and asking forgiveness can give change a concrete form.
- What good have I postponed? A visit, an act of help, or an overdue payment may be the right action to take today.
- Whom am I reducing to their mistake? Recognising wrongdoing can coexist with respect for dignity and hope for repentance.
Conscience matures as we learn to answer for our choices without giving up hope. Goodness does not lose its value because no one applauds it; a wrong does not become right because no one can prove it. Before this measure, every day offers an opportunity for greater faithfulness.
A prayer for a truthful heart
GOD of justice and mercy, help us look honestly at our lives. Give us the courage to acknowledge our mistakes, the strength to make amends, and the humility to ask forgiveness. Watch over those who await justice and those who seek a way back. Teach us to use words to build up and our resources to help. May the expectation of Your judgement make our choices more just today. Amen.
An original ASH meditation, distinct from the scriptural quotations.
May the thought of the final day help us live more truthfully the day we have been given.
Sources, editions, and further reading
The English translations are working renderings prepared for this study. The commentaries and closing prayer express ASH’s editorial perspective. Links lead exclusively to Abrahamic Study Hall’s English resources; book pages may use different editions, translations, or numbering.
The Hebrew Bible
Text of the Westminster Leningrad Codex, distributed by Open Scriptures Hebrew Bible. The WLC text is in the public domain. In Jeremiah 48:44, the Masoretic reading, qere, distinct from the written form, is followed. Morphological markers and paragraph symbols are removed. ASH resources: Ecclesiastes, Daniel, and Isaiah.
The Greek New Testament
The Greek New Testament: SBL Edition, edited by Michael W. Holmes, Society of Biblical Literature and Logos Bible Software, 2010; Creative Commons Attribution 4.0 licence. Only critical apparatus markers are removed. ASH reading paths: Matthew, Luke, Acts of the Apostles, and Revelation.
The Arabic Qur’an
Text in ʿUthmānī script distributed by AlQuran Cloud. Passages: 21:47; 99:1–8; 39:53–54. The basmala, the opening formula included with the first verse in the source data for surah 99, is preserved separately and is not counted among its eight verses. See ASH’s introduction to the Qur’an and overview of the surahs.
Numbering and textual choices
Ezekiel 21:25, the reference retained from the original page, corresponds to Ezekiel 21:30 in the Hebrew numbering used here. In Matthew 10:12, the Greek reproduced here gives the instruction to greet the house; peace is explicitly mentioned in the following verse. James 5:6 retains the SBLGNT interrogative punctuation; Revelation 21:3 preserves its plural “peoples”.
Completeness and context
All 24 passages of the original collection are preserved. Expanded sequences include Matthew 12:22–37, Luke 21:20–24, Romans 2:12–16, 1 Corinthians 3:10–15, and James 5:1–6. Texts on resurrection, repentance, care for the least, and renewal are added. Every range cited in the tables is reproduced in full.
Justice, mercy, and responsibility
The commentary distinguishes historical oracles, apocalyptic language, moral teaching, and meditation. Continue with Divine and human justice, Chesed: mercy, Orphans, widows, and foreigners, and the Messianic age. Comparisons between traditions are proposed for study, with respect for their differences.
