Genesis 38:24

38:24 After three months Judah was told, ¹  “Your daughter-in-law Tamar has turned to prostitution, ²  and as a result she has become pregnant.” ³  Judah said, “Bring her out and let her be burned!”

Genesis 38:1

Judah and Tamar

38:1 At that time Judah left ⁴  his brothers and stayed ⁵  with an Adullamite man ⁶  named Hirah.

Genesis 25:21-22

25:21 Isaac prayed to ⁷  the Lord on behalf of his wife because she was childless. The Lord answered his prayer, and his wife Rebekah became pregnant. 25:22 But the children struggled ⁸  inside her, and she said, “If it is going to be like this, I’m not so sure I want to be pregnant!” ⁹  So she asked the Lord, ¹⁰ 

Luke 6:41-42

6:41 Why ¹¹  do you see the speck ¹²  in your brother’s eye, but fail to see ¹³  the beam of wood ¹⁴  in your own? 6:42 How can you say to your brother, ‘Brother, let me remove the speck from your eye,’ while you yourself don’t see the beam in your own? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye.

Luke 9:55

9:55 But Jesus ¹⁵  turned and rebuked them, ¹⁶ 

Romans 2:1

The Condemnation of the Moralist

2:1 ¹⁷ Therefore ¹⁸  you are without excuse, ¹⁹  whoever you are, ²⁰  when you judge someone else. ²¹  For on whatever grounds ²²  you judge another, you condemn yourself, because you who judge practice the same things.

[38:24]  ¹ tn Heb “it was told to Judah, saying.”

[38:24]  ² tn Or “has been sexually promiscuous.” The verb may refer here to loose or promiscuous activity, not necessarily prostitution.

[38:24]  ³ tn Heb “and also look, she is with child by prostitution.”

[38:1]  ⁴ tn Heb “went down from.”

[38:1]  ⁵ tn Heb “and he turned aside unto.”

[38:1]  ⁶ tn Heb “a man, an Adullamite.”

[25:21]  ⁷ tn The Hebrew verb עָתַר (’atar), translated “prayed [to]” here, appears in the story of God’s judgment on Egypt in which Moses asked the Lord to remove the plagues. The cognate word in Arabic means “to slaughter for sacrifice,” and the word is used in Zeph 3:10 to describe worshipers who bring offerings. Perhaps some ritual accompanied Isaac’s prayer here.

[25:22]  ⁸ tn The Hebrew word used here suggests a violent struggle that was out of the ordinary.

[25:22]  ⁹ tn Heb “If [it is] so, why [am] I this [way]?” Rebekah wanted to know what was happening to her, but the question itself reflects a growing despair over the struggle of the unborn children.

[25:22]  ¹⁰ sn Asked the Lord. In other passages (e.g., 1 Sam 9:9) this expression refers to inquiring of a prophet, but no details are provided here.

[6:41]  ¹¹ tn Here δέ (de) has not been translated.

[6:41]  ¹² sn A speck (also twice in v. 42) refers to a small piece of wood, chaff, or straw (L&N 3.66).

[6:41]  ¹³ tn Or “do not notice.”

[6:41]  ¹⁴ sn The beam of wood (also twice in v. 42) refers to a big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78).

[9:55]  ¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:55]  ¹⁶ tc Many mss ([D] K Γ Θ Ë^1,13 [579] 700 2542 pm it) have at the end of the verse (with slight variations) “and he said, ‘You do not know what sort of spirit you are of, for the Son of Man did not come to destroy people’s lives, but to save [them].’” This variant is clearly secondary, as it gives some content to the rebuke. Further, it is difficult to explain how such rich material would have been omitted by the rest of the witnesses, including the earliest and best mss.

[2:1]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn That is, “you have nothing to say in your own defense” (so translated by TCNT).

[2:1]  ²⁰ tn Grk “O man.”

[2:1]  ²¹ tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”

[2:1]  ²² tn Grk “in/by (that) which.”