11:1 5 When the people complained, 6 it displeased 7 the Lord. When the Lord heard 8 it, his anger burned, 9 and so 10 the fire of the Lord 11 burned among them and consumed some of the outer parts of the camp.
1:6 “A son naturally honors his father and a slave respects 12 his master. If I am your 13 father, where is my honor? If I am your master, where is my respect? The Lord who rules over all asks you this, you priests who make light of my name! But you reply, ‘How have we made light of your name?’ 1:7 You are offering improper sacrifices on my altar, yet you ask, ‘How have we offended you?’ By treating the table 14 of the Lord as if it is of no importance!
6:24 “No one can serve two masters, for either he will hate 15 the one and love the other, or he will be devoted to the one and despise 16 the other. You cannot serve God and money. 17
2:1 19 Therefore 20 you are without excuse, 21 whoever you are, 22 when you judge someone else. 23 For on whatever grounds 24 you judge another, you condemn yourself, because you who judge practice the same things.
4:8 blessed is the one 25 against whom the Lord will never count 26 sin.” 27
1 tn Heb “a month of days.” So also in v. 21.
2 tn The expression לְזָרָה (lÿzarah) has been translated “ill” or “loathsome.” It occurs only here in the Hebrew Bible. The Greek text interprets it as “sickness.” It could be nausea or vomiting (so G. B. Gray, Numbers [ICC], 112) from overeating.
3 sn The explanation is the interpretation of their behavior – it is in reality what they have done, even though they would not say they despised the
4 tn The use of the demonstrative pronoun here (“why is this we went out …”) is enclitic, providing emphasis to the sentence: “Why in the world did we ever leave Egypt?”
5 sn The chapter includes the initial general complaints (vv. 1-3), the complaints about food (vv. 4-9), Moses’ own complaint to the
6 tn The temporal clause uses the Hitpoel infinitive construct from אָנַן (’anan). It is a rare word, occurring in Lam 3:39. With this blunt introduction the constant emphasis of obedience to the word of the
7 tn Heb “it was evil in the ears of the
8 tn The preterite with vav (ו) consecutive is here subordinated to the next verb as a temporal clause.
9 tn The common Hebrew expression uses the verb חָרָה (harah, “to be hot, to burn, to be kindled”). The subject is אַפּוֹ (’appo), “his anger” or more literally, his nose, which in this anthropomorphic expression flares in rage. The emphasis is superlative – “his anger raged.”
10 tn The vav (ו) consecutive does not simply show sequence in the verbs, but here expresses the result of the anger of the
11 sn The “fire of the
12 tn The verb “respects” is not in the Hebrew text but is supplied in the translation for stylistic reasons. It is understood by ellipsis (see “honors” in the preceding line).
13 tn The pronoun “your” is supplied in the translation for clarification (also a second time before “master” later in this verse).
14 sn The word table, here a synonym for “altar,” has overtones of covenant imagery in which a feast shared by the covenant partners was an important element (see Exod 24:11). It also draws attention to the analogy of sitting down at a common meal with the governor (v. 8).
15 sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.
16 tn Or “and treat [the other] with contempt.”
17 tn Grk “God and mammon.”
18 tn Grk “being unaware.”
19 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).
20 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.
21 tn That is, “you have nothing to say in your own defense” (so translated by TCNT).
22 tn Grk “O man.”
23 tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”
24 tn Grk “in/by (that) which.”
25 tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
26 tn The verb translated “count” here is λογίζομαι (logizomai). It occurs eight times in Rom 4:1-12, including here, each time with the sense of “place on someone’s account.” By itself the word is neutral, but in particular contexts it can take on a positive or negative connotation. The other occurrences of the verb have been translated using a form of the English verb “credit” because they refer to a positive event: the application of righteousness to the individual believer. The use here in v. 8 is negative: the application of sin. A form of the verb “credit” was not used here because of the positive connotations associated with that English word, but it is important to recognize that the same concept is used here as in the other occurrences.
27 sn A quotation from Ps 32:1-2.