Job 27:6

27:6 I will maintain my righteousness

and never let it go;

my conscience ¹  will not reproach me

for as long as I live. ² 

John 8:9

8:9 Now when they heard this, they began to drift away one at a time, starting with the older ones, ³  until Jesus was left alone with the woman standing before him.

Acts 5:33

5:33 Now when they heard this, they became furious ⁴  and wanted to execute them. ⁵ 

Romans 2:14-15

2:14 For whenever the Gentiles, ⁶  who do not have the law, do by nature ⁷  the things required by the law, ⁸  these who do not have the law are a law to themselves. 2:15 They ⁹  show that the work of the law is written ¹⁰  in their hearts, as their conscience bears witness and their conflicting thoughts accuse or else defend ¹¹  them, ¹² 

Romans 2:1

The Condemnation of the Moralist

2:1 ¹³ Therefore ¹⁴  you are without excuse, ¹⁵  whoever you are, ¹⁶  when you judge someone else. ¹⁷  For on whatever grounds ¹⁸  you judge another, you condemn yourself, because you who judge practice the same things.

Colossians 4:4

4:4 Pray that I may make it known as I should. ¹⁹ 

Colossians 1:24-25

1:24 Now I rejoice in my sufferings for you, and I fill up in my physical body – for the sake of his body, the church – what is lacking in the sufferings of Christ. 1:25 I became a servant of the church according to the stewardship ²⁰  from God – given to me for you – in order to complete ²¹  the word of God,

Titus 3:11

3:11 You know ²²  that such a person is twisted by sin ²³  and is conscious of it himself. ²⁴ 

[27:6]  ¹ tn Heb “my heart.”

[27:6]  ² tn The prepositional phrase “from my days” probably means “from the days of my birth,” or “all my life.”

[8:9]  ³ tn Or “beginning from the eldest.”

[5:33]  ⁴ sn The only other use of this verb for anger (furious) is Acts 7:54 after Stephen’s speech.

[5:33]  ⁵ sn Wanted to execute them. The charge would surely be capital insubordination (Exod 22:28).

[2:14]  ⁶ sn Gentile is a NT term for a non-Jew.

[2:14]  ⁷ 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]  ⁸ tn Grk “do by nature the things of the law.”

[2:15]  ⁹ 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]  ¹⁰ tn Grk “show the work of the law [to be] written,” with the words in brackets implied by the Greek construction.

[2:15]  ¹¹ tn Or “excuse.”

[2:15]  ¹² tn Grk “their conscience bearing witness and between the thoughts accusing or also defending one another.”

[2:1]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn That is, “you have nothing to say in your own defense” (so translated by TCNT).

[2:1]  ¹⁶ tn Grk “O man.”

[2:1]  ¹⁷ tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”

[2:1]  ¹⁸ tn Grk “in/by (that) which.”

[4:4]  ¹⁹ tn The phrase begins with the ἵνα (Jina) clause and is subordinate to the imperative προσκαρτερεῖτε (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the ἵνα of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive λαλῆσαι (lalhsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.

[1:25]  ²⁰ tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”

[1:25]  ²¹ tn See BDAG 828 s.v. πληρόω 3. The idea here seems to be that the apostle wants to “complete the word of God” in that he wants to preach it to every person in the known world (cf. Rom 15:19). See P. T. O’Brien, Colossians, Philemon (WBC), 82.

[3:11]  ²² tn Grk “knowing” (as a continuation of the previous clause).

[3:11]  ²³ tn Grk “is perverted and is sinning.”

[3:11]  ²⁴ tn Grk “is sinning, being self-condemned.”