2 Samuel 12:14

12:14 Nonetheless, because you have treated the Lord with such contempt ¹  in this matter, the son who has been born to you will certainly die.”

Psalms 74:10

74:10 How long, O God, will the adversary hurl insults?

Will the enemy blaspheme your name forever?

Romans 2:24

2:24 For just as it is written, “the name of God is being blasphemed among the Gentiles because of you.” ² 

Romans 2:1

The Condemnation of the Moralist

2:1 ³ Therefore ⁴  you are without excuse, ⁵  whoever you are, ⁶  when you judge someone else. ⁷  For on whatever grounds ⁸  you judge another, you condemn yourself, because you who judge practice the same things.

Romans 5:14

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 ⁹  of the coming one) transgressed. ¹⁰ 

Romans 6:1

The Believer’s Freedom from Sin’s Domination

6:1 What shall we say then? Are we to remain in sin so that grace may increase?

¹ tc The MT has here “because you have caused the enemies of the Lord to treat the Lord with such contempt.” This is one of the so-called tiqqune sopherim, or “emendations of the scribes.” According to this ancient tradition, the scribes changed the text in order to soften somewhat the negative light in which David was presented. If that is the case, the MT reflects the altered text. The present translation departs from the MT here. Elsewhere the Piel stem of this verb means “treat with contempt,” but never “cause someone to treat with contempt.”

² sn A quotation from Isa 52:5.

³ sn Rom 2:1-29 presents unusual difficulties for the interpreter. There have been several major approaches to the chapter and the group(s) it refers to: (1) Rom 2:14 refers to Gentile Christians, not Gentiles who obey the Jewish law. (2) Paul in Rom 2 is presenting a hypothetical viewpoint: If anyone could obey the law, that person would be justified, but no one can. (3) The reference to “the ones who do the law” in 2:13 are those who “do” the law in the right way, on the basis of faith, not according to Jewish legalism. (4) Rom 2:13 only speaks about Christians being judged in the future, along with such texts as Rom 14:10 and 2 Cor 5:10. (5) Paul’s material in Rom 2 is drawn heavily from Diaspora Judaism, so that the treatment of the law presented here cannot be harmonized with other things Paul says about the law elsewhere (E. P. Sanders, Paul, the Law, and the Jewish People, 123); another who sees Rom 2 as an example of Paul’s inconsistency in his treatment of the law is H. Räisänen, Paul and the Law [WUNT], 101-9. (6) The list of blessings and curses in Deut 27–30 provide the background for Rom 2; the Gentiles of 2:14 are Gentile Christians, but the condemnation of Jews in 2:17-24 addresses the failure of Jews as a nation to keep the law as a whole (A. Ito, “Romans 2: A Deuteronomistic Reading,” JSNT 59 [1995]: 21-37).

⁴ tn Some interpreters (e.g., C. K. Barrett, Romans [HNTC], 43) connect the inferential Διό (dio, “therefore”) with 1:32a, treating 1:32b as a parenthetical comment by Paul.

⁵ tn That is, “you have nothing to say in your own defense” (so translated by TCNT).

⁶ tn Grk “O man.”

⁷ tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”

⁸ tn Grk “in/by (that) which.”

⁹ tn Or “pattern.”

¹⁰ tn Or “disobeyed”; Grk “in the likeness of Adam’s transgression.”