Block quote: judgment punishment, condemnation κρίμα (krima) in Mounce’s Complete Expository Dictionary of Old & New Testament Words

New Testament Noun: κρίμα (krima), GK 3210 (S 2917), 27×. krima refers to the act of “judgment” or its consequences (e.g., “punishment, condemnation”). (1) Paul uses this noun to describe the mystery of the mind of God, how “unsearchable [are] his judgments” because the wisdom and knowledge that God uses to make judgments is so beyond mere humans (Rom 11:33). That does not mean that humans are totally unable to understand God’s judgment, for Paul also says that God’s judgment is according to truth (2:2) and is sure (2:3). In fact, there is a human parallel to the divine judgment, in that decisions of law courts were also called krima (1 Cor. 6:7). krima is not limited to a human legal context either, for Jesus warns the disciples that they will be judged with the “judgment” by which they judge others (Mt 7:2), and James states that teachers will receive a stricter “judgment” because of their position (Jas 3:1). (2) krima also refers to the results of judging. Jesus describes his purpose for coming into the world as one of bringing judgment, a judgment that is a blessing to some (“so the blind will see”) and a punishment or condemnation of others (“those who see will become blind”) (Jn 9:39). Those who prey on the weak will receive a severe judgment (Mk 12:40; Lk 20:47). The crucifixion endured by the thief is described as his (and Jesus’) judgment (Lk 23:40), a “sentence to death” (24:20). Such punishment or condemnation can be the result of any one of a manifold expressions of sin, including rebellion against God (Rom 13:2), slander (Rom 3:8), misuse of the Lord’s Supper (1 Cor. 11:29), pride (1 Tim. 3:6), or teaching false doctrine (Gal 5:10). The judgment for personal sin is a result of the “judgment” that entered the world through Adam’s first sin (Rom 5:16). Furthermore, krima can also be used for the final eternal judgment of God (Heb 6:2) that will come on all creatures (Acts 24:25), starting with God’s people (1 Pet. 4:17) and resulting in the damnation of those who have rejected the faith (1 Tim. 5:12), oppose God (2 Pet. 2:3; Jude 4), and persecute his people (Rev 18:20). See NIDNTT-A, 318–19. Noun: κρίσις (krisis), GK 3213 (S 2920), 47×. krisis is the most common noun in the NT carrying the meaning of “judgment.” krisis, like its related word krima, refers to the determination resulting from the act of judging, usually done by one in authority. krisis can refer to a judgment passed on temporal matters by a person of authority (Mt 5:21–22), or a verdict passed on eternal matters by the coming of Jesus Christ (Jn 3:19). Most often, krisis refers to the judgment of the final day, when all will rise and everything will be made known (Mt 10:15; 11:22, 24; 12:41–42). This final judgment is the last determination concerning all people (Heb 9:27). Because of this, krisis sometimes refers in a negative sense to the judgment passed on all who disbelieve and disobey God—a condemnation or damnation (Mt 23:33; Jn 5:29). Furthermore, judgment is the possession of Jesus Christ, committed to him by the Father (Jn 5:22, 27), and Christ’s judgment is just and right (Jn 5:30). In the same way, the judgment of God is described as righteous (2 Thess. 1:5); the judgment of human beings should be no different (Jn 7:24). Because of the righteous nature of judgment by God and Christ, krisis can also have the positive meaning of justice, i.e., judgment that is a blessing to the nations (Mt 12:20). This was a blessing denied to Christ (Acts 8:33) and to many Jews (Lk 11:42) by the scribes and Pharisees, who left undone the weightier matters of the law. See NIDNTT-A, 318–19.

William D. Mounce, Mounce’s Complete Expository Dictionary of Old & New Testament Words (Grand Rapids, MI: Zondervan, 2006), 372–373.

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