Luke 13:15

13:15 Then the Lord answered him, ¹  “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from its stall, ²  and lead it to water? ³ 

Matthew 12:11

12:11 He said to them, “Would not any one of you, if he had one sheep that fell into a pit on the Sabbath, take hold of it and lift it out?

Matthew 18:12

18:12 What do you think? If someone ⁴  owns a hundred ⁵  sheep and one of them goes astray, will he not leave the ninety-nine on the mountains and go look for the one that went astray? ⁶ 

Romans 2:1

The Condemnation of the Moralist

2:1 ⁷ Therefore ⁸  you are without excuse, ⁹  whoever you are, ¹⁰  when you judge someone else. ¹¹  For on whatever grounds ¹²  you judge another, you condemn yourself, because you who judge practice the same things.

[13:15]  ¹ tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”

[13:15]  ² tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”

[13:15]  ³ sn The charge here is hypocrisy, but it is only part one of the response. Various ancient laws detail what was allowed with cattle; see Mishnah, m. Shabbat 5; CD 11:5-6.

[18:12]  ⁴ tn Grk “a certain man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

[18:12]  ⁵ sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.

[18:12]  ⁶ sn Look for the one that went astray. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.

[2:1]  ⁷ 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]  ⁸ 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]  ⁹ tn That is, “you have nothing to say in your own defense” (so translated by TCNT).

[2:1]  ¹⁰ tn Grk “O man.”

[2:1]  ¹¹ tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”

[2:1]  ¹² tn Grk “in/by (that) which.”