Discovery BoxDeuteronomy 17:12
Context17:12 The person who pays no attention 1 to the priest currently serving the Lord your God there, or to the verdict – that person must die, so that you may purge evil from Israel.
Proverbs 24:21
Context24:21 Fear the Lord, my child, 2 as well as the king,
and do not associate 3 with rebels, 4
Ecclesiastes 8:2-5
Context8:2 Obey the king’s command, 5
because you took 6 an oath before God 7 to be loyal to him. 8
8:3 Do not rush out of the king’s presence in haste – do not delay when the matter is unpleasant, 9
for he can do whatever he pleases.
8:4 Surely the king’s authority 10 is absolute; 11
no one can say 12 to him, “What are you doing?”
8:5 Whoever obeys his 13 command will not experience harm,
and a wise person 14 knows the proper time 15 and procedure.
Ecclesiastes 10:4
Context10:4 If the anger 16 of the ruler flares up 17 against you, do not resign 18 from your position, 19
for a calm 20 response 21 can undo 22 great offenses.
Jeremiah 27:17
Context27:17 Do not listen to them. Be subject to the king of Babylon. Then you 23 will continue to live. Why should this city be made a pile of rubble?’” 24
Matthew 22:21
Context22:21 They replied, 25 “Caesar’s.” He said to them, 26 “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” 27
Matthew 23:2-3
Context23:2 “The 28 experts in the law 29 and the Pharisees 30 sit on Moses’ seat. 23:3 Therefore pay attention to what they tell you and do it. But do not do what they do, for they do not practice what they teach. 31
Romans 13:1-7
Context13:1 Let every person be subject to the governing authorities. For there is no authority except by God’s appointment, 32 and the authorities that exist have been instituted by God. 13:2 So the person who resists such authority 33 resists the ordinance of God, and those who resist will incur judgment 13:3 (for rulers cause no fear for good conduct but for bad). Do you desire not to fear authority? Do good and you will receive its commendation, 13:4 for it is God’s servant for your good. But if you do wrong, be in fear, for it does not bear the sword in vain. It is God’s servant to administer retribution on the wrongdoer. 13:5 Therefore it is necessary to be in subjection, not only because of the wrath of the authorities 34 but also because of your conscience. 35 13:6 For this reason you also pay taxes, for the authorities 36 are God’s servants devoted to governing. 37 13:7 Pay everyone what is owed: taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due.
Romans 13:1
Context13:1 Let every person be subject to the governing authorities. For there is no authority except by God’s appointment, 38 and the authorities that exist have been instituted by God.
Romans 2:2
Context2:2 Now we know that God’s judgment is in accordance with truth 39 against those who practice such things.
Romans 2:1
Context2:1 40 Therefore 41 you are without excuse, 42 whoever you are, 43 when you judge someone else. 44 For on whatever grounds 45 you judge another, you condemn yourself, because you who judge practice the same things.
Romans 2:13-17
Context2:13 For it is not those who hear the law who are righteous before God, but those who do the law will be declared righteous. 46 2:14 For whenever the Gentiles, 47 who do not have the law, do by nature 48 the things required by the law, 49 these who do not have the law are a law to themselves. 2:15 They 50 show that the work of the law is written 51 in their hearts, as their conscience bears witness and their conflicting thoughts accuse or else defend 52 them, 53 2:16 on the day when God will judge 54 the secrets of human hearts, 55 according to my gospel 56 through Christ Jesus.
2:17 But if you call yourself a Jew and rely on the law 57 and boast of your relationship to God 58
[17:12] 1 tn Heb “who acts presumptuously not to listen” (cf. NASB).
[24:21] 2 tn Heb “my son,” but there is no indication in the immediate context that this should be limited only to male children.
[24:21] 3 tn Heb “do not get mixed up with”; cf. TEV “Have nothing to do with”; NIV “do not join with.” The verb עָרַב (’arav) is used elsewhere meaning “to exchange; to take on pledge.” In the Hitpael stem it means “to have fellowship; to share; to associate with.” Some English versions (e.g., KJV) interpret as “to meddle” in this context, because “to have fellowship” is certainly not what is meant.
[24:21] 4 tn The form rendered “rebellious” is difficult; it appears to be the Qal active participle, plural, from שָׁנָה (shanah), “to change” – “those who change.” The RV might have thought of the idea of “change” when they rendered it “political agitators.” The Syriac and Tg. Prov 24:21 have “fools,” the Latin has “detractors,” and the LXX reads, “do not disobey either of them,” referring to God and the king in the first line. Accordingly the ruin predicted in the next line would be the ruin that God and the king can inflict. If the idea of “changers” is retained, it would have to mean people who at one time feared God and the king but no longer do.
[8:2] 5 tc The Leningrad Codex (the basis of BHS) reads אֲנִי (’ani, 1st person common singular independent personal pronoun): “I obey the king’s command.” Other medieval Hebrew
[8:2] 6 tn The phrase “you took” does not appear in the Hebrew text, but is supplied in the translation for smoothness.
[8:2] 7 tn The genitive-construct שְׁבוּעַת אֱלֹהִים (shÿvu’at ’elohim, “an oath of God”) functions as a genitive of location (“an oath before God”) or an adjectival genitive of attribute (“a supreme oath”).
[8:2] 8 tn The words “to be loyal to him” do not appear in the Hebrew text, but are supplied in the translation for clarification.
[8:3] 9 tn Or “do not stand up for a bad cause.”
[8:4] 12 tn Heb “Who can say…?”
[8:5] 13 tn The word “his” does not appear in the Hebrew text, but is supplied in the translation for smoothness and clarity.
[8:5] 14 tn Heb “the heart of a wise man.”
[8:5] 15 tn The term עֵת (’et, “time”) connotes “a proper, suitable time for an event; the right moment” (HALOT 900 s.v. עֵת 6; BDB 773 s.v. עֵת 2.b); e.g., “it was the time for rain” (Ezra 10:13); “a time of judgment for the nations” (Ezek 30:3); “there is an appropriate time for every occasion” (Eccl 3:1); “the time when mountain goats are born” (Job 39:1); “the rain in its season” (Deut 11:14; Jer 5:24); “the time for the harvest” (Hos 2:11; Ps 1:3); “food in its season” (Ps 104:27).
[10:4] 18 tn Heb “Do not leave.”
[10:4] 19 tn Heb “your place.” The term מָקוֹם (maqom, “place”) denotes a position, post or office (1 Kgs 20:24; Eccl 8:3; 10:4; BDB 879 s.v. מָקוֹם 1.c).
[10:4] 20 tn The noun II מַרְפֵּא (marpe’, “calmness”) is used in reference to keeping one’s composure with a peaceful heart (Prov 14:30) and responding to criticism with a gentle tongue (Prov 15:4); cf. HALOT 637 s.v. II מַרְפֵּא. It is used in reference to keeping one’s composure in an emotionally charged situation (BDB 951 s.v. מַרְפֵּא 2). The term “calmness” is used here as a metonymy of association, meaning “calm response.”
[10:4] 21 tn The term “response” does not appear in the Hebrew text, but is supplied in the translation for clarification (see preceding note on the word “calm”).
[10:4] 22 tn The verbal root נוח means “to leave behind; to leave untouched” (HALOT 680 s.v. I נוח 2) in general, and in this passage, “to undo” or “to allay” offenses (HALOT 680 s.v. I נוח 3; BDB 629 s.v. נוּחַ 5) or “to avoid” offenses (BDB 629 נוּחַ 5). The point is either that (1) a composed response can calm or appease the anger of the ruler, or (2) a calm heart will help one avoid great sins that would offend the king. The root נוח (“to rest”) is repeated, creating a wordplay: “Do not leave” (אַל־תַּנַּח, ’al-tannakh) and “to avoid; to allay” (יַנִּיחַ, yanniakh). Rather than resigning (i.e., leaving), composure can appease a king (i.e., cause the anger of the king to leave).
[27:17] 23 tn The imperative with vav (ו) here and in v. 12 after another imperative are a good example of the use of the imperative to introduce a consequence. (See GKC 324-25 §110.f and see Gen 42:18. This is a common verb in this idiom.)
[27:17] 24 tn According to E. W. Bullinger (Figures of Speech, 954) both this question and the one in v. 13 are examples of rhetorical questions of prohibition / “don’t let this city be made a pile of rubble.”
[22:21] 25 tn Grk “they said to him.”
[22:21] 26 tn Grk “then he said to them.” τότε (tote) has not been translated to avoid redundancy.
[22:21] 27 sn Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.
[23:2] 28 tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[23:2] 29 tn Or “The scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:2] 30 sn See the note on Pharisees in 3:7.
[23:3] 31 tn Grk “for they say and do not do.”
[13:2] 33 tn Grk “the authority,” referring to the authority just described.
[13:5] 34 tn Grk “its wrath”; the referent (the governing authorities) has been specified in the translation for clarity.
[13:5] 35 tn Grk “because of (the) conscience,” but the English possessive “your” helps to show whose conscience the context implies.
[13:6] 36 tn Grk “they”; the referent (the governing authorities) has been specified in the translation for clarity.
[13:6] 37 tn Grk “devoted to this very thing.”
[2:2] 39 tn Or “based on truth.”
[2:1] 40 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] 41 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] 42 tn That is, “you have nothing to say in your own defense” (so translated by TCNT).
[2:1] 44 tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”
[2:1] 45 tn Grk “in/by (that) which.”
[2:13] 46 tn The Greek sentence expresses this contrast more succinctly than is possible in English. Grk “For not the hearers of the law are righteous before God, but the doers of the law will be declared righteous.”
[2:14] 47 sn Gentile is a NT term for a non-Jew.
[2:14] 48 tn Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:135-37) take the phrase φύσει (fusei, “by nature”) to go with the preceding “do not have the law,” thus: “the Gentiles who do not have the law by nature,” that is, by virtue of not being born Jewish.
[2:14] 49 tn Grk “do by nature the things of the law.”
[2:15] 50 tn Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[2:15] 51 tn Grk “show the work of the law [to be] written,” with the words in brackets implied by the Greek construction.
[2:15] 53 tn Grk “their conscience bearing witness and between the thoughts accusing or also defending one another.”
[2:16] 54 tn The form of the Greek word is either present or future, but it is best to translate in future because of the context of future judgment.
[2:16] 56 sn On my gospel cf. Rom 16:25; 2 Tim 2:8.
[2:17] 57 sn The law refers to the Mosaic law, described mainly in the OT books of Exodus, Leviticus, Numbers, and Deuteronomy.
[2:17] 58 tn Grk “boast in God.” This may be an allusion to Jer 9:24.
