2:1 9 Therefore 10 you are without excuse, 11 whoever you are, 12 when you judge someone else. 13 For on whatever grounds 14 you judge another, you condemn yourself, because you who judge practice the same things.
1 tn Here καί (kai) has not been translated because of differences between Greek and English style.
2 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
3 sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.
4 tn Grk “Man,” but the term used in this way was not derogatory in Jewish culture. Used in address (as here) it means “friend” (see BDAG 82 s.v. ἄνθρωπος 8).
5 tn Grk “Man, your sins are forgiven you.” Luke stresses the forgiveness of sins (cf. 1:77; 3:3; 24:47). In 5:20 he uses both the perfect ἀφέωνται and the personal pronoun σοι which together combine to heighten the subjective aspect of the experience of forgiveness. The σοι has been omitted in translation in light of normal English style.
6 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
7 sn In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people.
8 tn Here and in v. 60 “Man” is used as a neutral form of address to a stranger.
9 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).
10 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.
11 tn That is, “you have nothing to say in your own defense” (so translated by TCNT).
12 tn Grk “O man.”
13 tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”
14 tn Grk “in/by (that) which.”
15 tn Grk “do you think this,” referring to the clause in v. 3b.
16 tn Grk “O man, the one who judges.”
17 tn Grk “and do them.” The other words are supplied to bring out the contrast implied in this clause.
18 tn Grk “O man.”
19 tn Grk “On the contrary, O man, who are you to talk back to God?”
20 sn A quotation from Isa 29:16; 45:9.