1 Samuel 25:10

25:10 But Nabal responded to David’s servants, “Who is David, and who is this son of Jesse? This is a time when many servants are breaking away from their masters!

Job 38:2

38:2 “Who is this ¹  who darkens counsel ² 

with words without knowledge?

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 9:20

9:20 But who indeed are you – a mere human being ⁹  – to talk back to God? ¹⁰  Does what is molded say to the molder, “Why have you made me like this?” ¹¹ 

Romans 14:4

14:4 Who are you to pass judgment on another’s servant? Before his own master he stands or falls. And he will stand, for the Lord ¹²  is able to make him stand.

Romans 14:13

Exhortation for the Strong not to Destroy the Weak

14:13 Therefore we must not pass judgment on one another, but rather determine never to place an obstacle or a trap before a brother or sister. ¹³ 

[38:2]  ¹ tn The demonstrative pronoun is used here to emphasize the interrogative pronoun (see GKC 442 §136.c).

[38:2]  ² sn The referent of “counsel” here is not the debate between Job and the friends, but the purposes of God (see Ps 33:10; Prov 19:21; Isa 19:17). Dhorme translates it “Providence.”

[2:1]  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).

[2:1]  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.

[2:1]  ⁵ tn That is, “you have nothing to say in your own defense” (so translated by TCNT).

[2:1]  ⁶ tn Grk “O man.”

[2:1]  ⁷ tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”

[2:1]  ⁸ tn Grk “in/by (that) which.”

[9:20]  ⁹ tn Grk “O man.”

[9:20]  ¹⁰ tn Grk “On the contrary, O man, who are you to talk back to God?”

[9:20]  ¹¹ sn A quotation from Isa 29:16; 45:9.

[14:4]  ¹² tc Most mss, especially Western and Byzantine (D F G 048 33 1739 1881 Ï latt), read θεός (qeos, “God”) in place of κύριος (kurios, “Lord”) here. However, κύριος is found in many of the most important mss (Ì⁴⁶ א A B C P Ψ pc co), and θεός looks to be an assimilation to θεός in v. 3.

[14:13]  ¹³ tn Grk “brother.”