Ezekiel 9:6

9:6 Old men, young men, young women, little children, and women – wipe them out! But do not touch anyone who has the mark. Begin at my sanctuary!” So they began with the elders who were at the front of the temple.

Ezekiel 20:36-38

20:36 Just as I entered into judgment with your fathers in the wilderness of the land of Egypt, so I will enter into judgment with you, declares the sovereign Lord. 20:37 I will make you pass under ¹  the shepherd’s staff, ²  and I will bring you into the bond of the covenant. 20:38 I will eliminate from among you the rebels and those who revolt ³  against me. I will bring them out from the land where they have been residing, but they will not come to the land of Israel. Then you will know that I am the Lord.

Daniel 9:12

9:12 He has carried out his threats ⁴  against us and our rulers ⁵  who were over ⁶  us by bringing great calamity on us – what has happened to Jerusalem has never been equaled under all heaven!

Matthew 11:20-24

Woes on Unrepentant Cities

11:20 Then Jesus began to criticize openly the cities ⁷  in which he had done many of his miracles, because they did not repent. 11:21 “Woe to you, Chorazin! ⁸  Woe to you, Bethsaida! If ⁹  the miracles ¹⁰  done in you had been done in Tyre ¹¹  and Sidon, ¹²  they would have repented long ago in sackcloth and ashes. 11:22 But I tell you, it will be more bearable for Tyre and Sidon on the day of judgment than for you! 11:23 And you, Capernaum, ¹³  will you be exalted to heaven? ¹⁴  No, you will be thrown down to Hades! ¹⁵  For if the miracles done among you had been done in Sodom, it would have continued to this day. 11:24 But I tell you, it will be more bearable for the region of Sodom ¹⁶  on the day of judgment than for you!”

Luke 12:47-48

12:47 That ¹⁷  servant who knew his master’s will but did not get ready or do what his master asked ¹⁸  will receive a severe beating. 12:48 But the one who did not know his master’s will ¹⁹  and did things worthy of punishment ²⁰  will receive a light beating. ²¹  From everyone who has been given much, much will be required, ²²  and from the one who has been entrusted with much, ²³  even more will be asked. ²⁴ 

Romans 2:9

2:9 There will be ²⁵  affliction and distress on everyone ²⁶  who does evil, on the Jew first and also the Greek, ²⁷ 

Romans 2:1

The Condemnation of the Moralist

2:1 ²⁸ Therefore ²⁹  you are without excuse, ³⁰  whoever you are, ³¹  when you judge someone else. ³²  For on whatever grounds ³³  you judge another, you condemn yourself, because you who judge practice the same things.

Romans 4:17

4:17 (as it is written, “I have made you the father of many nations”). ³⁴  He is our father ³⁵  in the presence of God whom he believed – the God who ³⁶  makes the dead alive and summons the things that do not yet exist as though they already do. ³⁷ 

[20:37]  ¹ tn This is the same Hebrew verb used to describe the passing of the children through the fire.

[20:37]  ² sn The metaphor may be based in Lev 27:32 (see also Jer 33:13; Matt 25:32-33). A shepherd would count his sheep as they passed beneath his staff.

[20:38]  ³ tn See the note at 2:3.

[9:12]  ⁴ tn Heb “he has fulfilled his word(s) which he spoke.”

[9:12]  ⁵ tn Heb “our judges.”

[9:12]  ⁶ tn Heb “who judged.”

[11:20]  ⁷ tn The Greek word here is πόλις (polis) which can be translated “city” or “town.” “Cities” was chosen here to emphasize the size of the places Jesus’ mentions in the following verses.

[11:21]  ⁸ sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after a.d. 30.

[11:21]  ⁹ tn This introduces a second class (contrary to fact) condition in the Greek text.

[11:21]  ¹⁰ tn Or “powerful deeds.”

[11:21]  ¹¹ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[11:21]  ¹² sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”

[11:23]  ¹³ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[11:23]  ¹⁴ tn The interrogative particle introducing this question expects a negative reply.

[11:23]  ¹⁵ sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Luke 10:15; 16:23; Rev 20:13-14).

[11:24]  ¹⁶ sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious, and will result in more severe punishment, than the worst sins of the old era. The phrase region of Sodom is in emphatic position in the Greek text.

[12:47]  ¹⁷ tn Here δέ (de) has not been translated.

[12:47]  ¹⁸ tn Grk “or do according to his will”; the referent (the master) has been specified in the translation for clarity. This example deals with the slave who knew what the command was and yet failed to complete it.

[12:48]  ¹⁹ tn Grk “did not know”; the phrase “his master’s will” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.

[12:48]  ²⁰ tn Grk “blows.”

[12:48]  ²¹ tn Grk “will receive few (blows).”

[12:48]  ²² tn Grk “required from him”; but the words “from him” are redundant in English and have not been translated.

[12:48]  ²³ sn Entrusted with much. To be gifted with precious responsibility is something that requires faithfulness.

[12:48]  ²⁴ tn Grk “they will ask even more.”

[2:9]  ²⁵ tn No verb is expressed in this verse, but the verb “to be” is implied by the Greek construction. Literally “suffering and distress on everyone…”

[2:9]  ²⁶ tn Grk “every soul of man.”

[2:9]  ²⁷ sn Paul uses the term Greek here and in v. 10 to refer to non-Jews, i.e., Gentiles.

[2:1]  ²⁸ 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]  ²⁹ 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]  ³⁰ tn That is, “you have nothing to say in your own defense” (so translated by TCNT).

[2:1]  ³¹ tn Grk “O man.”

[2:1]  ³² tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”

[2:1]  ³³ tn Grk “in/by (that) which.”

[4:17]  ³⁴ tn Verses 16-17 comprise one sentence in Greek, but this has been divided into two sentences due to English requirements.

[4:17]  ³⁵ tn The words “He is our father” are not in the Greek text but are supplied to show that they resume Paul’s argument from 16b. (It is also possible to supply “Abraham had faith” here [so REB], taking the relative clause [“who is the father of us all”] as part of the parenthesis, and making the connection back to “the faith of Abraham,” but such an option is not as likely [C. E. B. Cranfield, Romans [ICC], 1:243].)

[4:17]  ³⁶ tn “The God” is not in the Greek text but is supplied for clarity.

[4:17]  ³⁷ tn Or “calls into existence the things that do not exist.” The translation of ὡς ὄντα (Jw" onta) allows for two different interpretations. If it has the force of result, then creatio ex nihilo is in view and the variant rendering is to be accepted (so C. E. B. Cranfield, Romans [ICC], 1:244). A problem with this view is the scarcity of ὡς plus participle to indicate result (though for the telic idea with ὡς plus participle, cf. Rom 15:15; 1 Thess 2:4). If it has a comparative force, then the translation given in the text is to be accepted: “this interpretation fits the immediate context better than a reference to God’s creative power, for it explains the assurance with which God can speak of the ‘many nations’ that will be descended from Abraham” (D. Moo, Romans [NICNT], 282; so also W. Sanday and A. C. Headlam, Romans [ICC], 113). Further, this view is in line with a Pauline idiom, viz., verb followed by ὡς plus participle (of the same verb or, in certain contexts, its antonym) to compare present reality with what is not a present reality (cf. 1 Cor 4:7; 5:3; 7:29, 30 (three times), 31; Col 2:20 [similarly, 2 Cor 6:9, 10]).