2 Samuel 3:27

3:27 When Abner returned to Hebron, Joab took him aside at the gate as if to speak privately with him. Joab then stabbed him ¹  in the abdomen and killed him, avenging the shed blood of his brother Asahel. ² 

2 Samuel 3:2

3:2 Now sons were born to David in Hebron. His firstborn was Amnon, born to Ahinoam the Jezreelite.

2 Samuel 18:32

18:32 The king asked the Cushite, “How is the young man Absalom?” The Cushite replied, “May the enemies of my lord the king and all who have plotted against you ³  be like that young man!”

John 7:12

7:12 There was ⁴  a lot of grumbling ⁵  about him among the crowds. ⁶  Some were saying, “He is a good man,” but others, “He deceives the common people.” ⁷ 

John 7:47

7:47 Then the Pharisees answered, ⁸  “You haven’t been deceived too, have you? ⁹ 

Romans 2:1

The Condemnation of the Moralist

2:1 ¹⁰ Therefore ¹¹  you are without excuse, ¹²  whoever you are, ¹³  when you judge someone else. ¹⁴  For on whatever grounds ¹⁵  you judge another, you condemn yourself, because you who judge practice the same things.

[3:27]  ¹ tn Heb “and he struck him down there [in] the stomach.”

[3:27]  ² tn Heb “and he [i.e., Abner] died on account of the blood of Asahel his [i.e., Joab’s] brother.”

[18:32]  ³ tn Heb “and all those rising against you for evil.”

[7:12]  ⁴ tn Grk “And there was.”

[7:12]  ⁵ tn Or “complaining.”

[7:12]  ⁶ tn Or “among the common people” (as opposed to the religious authorities mentioned in the previous verse).

[7:12]  ⁷ tn Or “the crowd.”

[7:47]  ⁸ tn Grk “answered them.”

[7:47]  ⁹ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “have you?”).

[2:1]  ¹⁰ 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]  ¹¹ 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]  ¹² tn That is, “you have nothing to say in your own defense” (so translated by TCNT).

[2:1]  ¹³ tn Grk “O man.”

[2:1]  ¹⁴ tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”

[2:1]  ¹⁵ tn Grk “in/by (that) which.”