Isaiah 32:6

32:6 For a fool speaks disgraceful things; ¹ 

his mind plans out sinful deeds. ² 

He commits godless deeds ³ 

and says misleading things about the Lord;

he gives the hungry nothing to satisfy their appetite ⁴ 

and gives the thirsty nothing to drink. ⁵ 

Matthew 23:28

23:28 In the same way, on the outside you look righteous to people, but inside you are full of hypocrisy and lawlessness.

Luke 12:1-2

Fear God, Not People

12:1 Meanwhile, ⁶  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus ⁷  began to speak first to his disciples, “Be on your guard against ⁸  the yeast of the Pharisees, ⁹  which is hypocrisy. ¹⁰  12:2 Nothing is hidden ¹¹  that will not be revealed, ¹²  and nothing is secret that will not be made known.

John 1:47

1:47 Jesus saw Nathanael coming toward him and exclaimed, ¹³  “Look, a true Israelite in whom there is no deceit!” ¹⁴ 

Romans 12:9

Conduct in Love

12:9 Love must be ¹⁵  without hypocrisy. Abhor what is evil, cling to what is good.

Romans 12:1

Consecration of the Believer’s Life

12:1 Therefore I exhort you, brothers and sisters, ¹⁶  by the mercies of God, to present your bodies as a sacrifice – alive, holy, and pleasing to God ¹⁷  – which is your reasonable service.

Romans 1:22

1:22 Although they claimed ¹⁸  to be wise, they became fools

Romans 2:1

The Condemnation of the Moralist

2:1 ¹⁹ Therefore ²⁰  you are without excuse, ²¹  whoever you are, ²²  when you judge someone else. ²³  For on whatever grounds ²⁴  you judge another, you condemn yourself, because you who judge practice the same things.

Romans 2:1

The Condemnation of the Moralist

2:1 ²⁵ Therefore ²⁶  you are without excuse, ²⁷  whoever you are, ²⁸  when you judge someone else. ²⁹  For on whatever grounds ³⁰  you judge another, you condemn yourself, because you who judge practice the same things.

Romans 3:18

3:18 “There is no fear of God before their eyes.” ³¹ 

[32:6]  ¹ tn Or “foolishness,” in a moral-ethical sense. See 9:17.

[32:6]  ² tn Heb “and his heart commits sin”; KJV, ASV “his heart will work iniquity”; NASB “inclines toward wickedness.”

[32:6]  ³ tn Heb “in order to do [or “so that he does”] what is godless [or “defiled”].”

[32:6]  ⁴ tn Heb “so that he leaves empty the appetite [or “desire”] of the hungry.”

[32:6]  ⁵ tn Heb “and the drink of the thirsty he causes to fail.”

[12:1]  ⁶ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

[12:1]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:1]  ⁸ tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.

[12:1]  ⁹ sn See the note on Pharisees in 5:17.

[12:1]  ¹⁰ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

[12:2]  ¹¹ tn Or “concealed.”

[12:2]  ¹² sn I.e., be revealed by God. The passive voice verbs here (“be revealed,” be made known”) see the revelation as coming from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known, though the stress with the images of darkness and what is hidden in vv. 2-3 is on the attempt to conceal.

[1:47]  ¹³ tn Grk “said about him.”

[1:47]  ¹⁴ tn Or “treachery.”

[12:9]  ¹⁵ tn The verb “must be” is understood in the Greek text.

[12:1]  ¹⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[12:1]  ¹⁷ tn The participle and two adjectives “alive, holy, and pleasing to God” are taken as predicates in relation to “sacrifice,” making the exhortation more emphatic. See ExSyn 618-19.

[1:22]  ¹⁸ tn The participle φάσκοντες (faskonte") is used concessively here.

[2:1]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn That is, “you have nothing to say in your own defense” (so translated by TCNT).

[2:1]  ²² tn Grk “O man.”

[2:1]  ²³ tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”

[2:1]  ²⁴ tn Grk “in/by (that) which.”

[2:1]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn That is, “you have nothing to say in your own defense” (so translated by TCNT).

[2:1]  ²⁸ tn Grk “O man.”

[2:1]  ²⁹ tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”

[2:1]  ³⁰ tn Grk “in/by (that) which.”

[3:18]  ³¹ sn A quotation from Ps 36:1.