Kejadian 20:3

20:3 But God appeared ¹  to Abimelech in a dream at night and said to him, “You are as good as dead ²  because of the woman you have taken, for she is someone else’s wife.” ³ 

Kejadian 20:7

20:7 But now give back the man’s wife. Indeed ⁴  he is a prophet ⁵  and he will pray for you; thus you will live. ⁶  But if you don’t give her back, ⁷  know that you will surely die ⁸  along with all who belong to you.”

Kejadian 20:9

20:9 Abimelech summoned Abraham and said to him, “What have you done to us? What sin did I commit against you that would cause you to bring such great guilt on me and my kingdom? ⁹  You have done things to me that should not be done!” ¹⁰ 

Imamat 20:10

20:10 If a man ¹¹  commits adultery with his neighbor’s wife, ¹²  both the adulterer and the adulteress must be put to death.

Imamat 21:9

21:9 If a daughter of a priest profanes herself by engaging in prostitution, she is profaning her father. She must be burned to death. ¹³ 

Ulangan 22:21-27

22:21 the men of her city must bring the young woman to the door of her father’s house and stone her to death, for she has done a disgraceful thing ¹⁴  in Israel by behaving like a prostitute while living in her father’s house. In this way you will purge ¹⁵  evil from among you.

22:22 If a man is caught having sexual relations with ¹⁶  a married woman ¹⁷  both the man who had relations with the woman and the woman herself must die; in this way you will purge ¹⁸  evil from Israel.

22:23 If a virgin is engaged to a man and another man meets ¹⁹  her in the city and has sexual relations with ²⁰  her, 22:24 you must bring the two of them to the gate of that city and stone them to death, the young woman because she did not cry out though in the city and the man because he violated ²¹  his neighbor’s fiancée; ²²  in this way you will purge ²³  evil from among you. 22:25 But if the man came across ²⁴  the engaged woman in the field and overpowered her and raped ²⁵  her, then only the rapist ²⁶  must die. 22:26 You must not do anything to the young woman – she has done nothing deserving of death. This case is the same as when someone attacks another person ²⁷  and murders him, 22:27 for the man ²⁸  met her in the field and the engaged woman cried out, but there was no one to rescue her.

Ulangan 24:16

24:16 Fathers must not be put to death for what their children ²⁹  do, nor children for what their fathers do; each must be put to death for his own sin.

Ulangan 24:2

24:2 When she has left him ³⁰  she may go and become someone else’s wife.

1 Samuel 12:5

12:5 He said to them, “The Lord is witness against you, and his chosen king ³¹  is witness this day, that you have not found any reason to accuse me.” ³²  They said, “He is witness!”

1 Samuel 12:7

12:7 Now take your positions, so I may confront you ³³  before the Lord regarding all the Lord’s just actions toward you and your ancestors. ³⁴ 

Yeremia 29:22-23

29:22 And all the exiles of Judah who are in Babylon will use them as examples when they put a curse on anyone. They will say, “May the Lord treat you like Zedekiah and Ahab whom the king of Babylon roasted to death in the fire!” ³⁵  29:23 This will happen to them because they have done what is shameful ³⁶  in Israel. They have committed adultery with their neighbors’ wives and have spoken lies while claiming my authority. ³⁷  They have spoken words that I did not command them to speak. I know what they have done. I have been a witness to it,’ says the Lord.” ³⁸ 

Matius 7:1-5

Do Not Judge

7:1 “Do not judge so that you will not be judged. ³⁹  7:2 For by the standard you judge you will be judged, and the measure you use will be the measure you receive. ⁴⁰  7:3 Why ⁴¹  do you see the speck ⁴²  in your brother’s eye, but fail to see ⁴³  the beam of wood ⁴⁴  in your own? 7:4 Or how can you say ⁴⁵  to your brother, ‘Let me remove the speck from your eye,’ while there is a beam in your own? 7:5 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.

Roma 2:1-2

The Condemnation of the Moralist

2:1 ⁴⁶ Therefore ⁴⁷  you are without excuse, ⁴⁸  whoever you are, ⁴⁹  when you judge someone else. ⁵⁰  For on whatever grounds ⁵¹  you judge another, you condemn yourself, because you who judge practice the same things. 2:2 Now we know that God’s judgment is in accordance with truth ⁵²  against those who practice such things.

Roma 14:22

14:22 The faith ⁵³  you have, keep to yourself before God. Blessed is the one who does not judge himself by what he approves.

[20:3]  ¹ tn Heb “came.”

[20:3]  ² tn Heb “Look, you [are] dead.” The Hebrew construction uses the particle הִנֵּה (hinneh) with a second person pronominal particle הִנֵּה (hinneh) with by the participle. It is a highly rhetorical expression.

[20:3]  ³ tn Heb “and she is owned by an owner.” The disjunctive clause is causal or explanatory in this case.

[20:7]  ⁴ tn Or “for,” if the particle is understood as causal (as many English translations do) rather than asseverative.

[20:7]  ⁵ sn For a discussion of the term prophet see N. Walker, “What is a Nabhi?” ZAW 73 (1961): 99-100.

[20:7]  ⁶ tn After the preceding jussive (or imperfect), the imperative with vav conjunctive here indicates result.

[20:7]  sn He will pray for you that you may live. Abraham was known as a man of God whose prayer would be effectual. Ironically and sadly, he was also known as a liar.

[20:7]  ⁷ tn Heb “if there is not you returning.” The suffix on the particle becomes the subject of the negated clause.

[20:7]  ⁸ tn The imperfect is preceded by the infinitive absolute to make the warning emphatic.

[20:9]  ⁹ tn Heb “How did I sin against you that you have brought on me and on my kingdom a great sin?” The expression “great sin” refers to adultery. For discussion of the cultural background of the passage, see J. J. Rabinowitz, “The Great Sin in Ancient Egyptian Marriage Contracts,” JNES 18 (1959): 73, and W. L. Moran, “The Scandal of the ‘Great Sin’ at Ugarit,” JNES 18 (1959): 280-81.

[20:9]  ¹⁰ tn Heb “Deeds which should not be done you have done to me.” The imperfect has an obligatory nuance here.

[20:10]  ¹¹ tn Heb “And a man who.” The syntax here and at the beginning of the following verses elliptically mirrors that of v. 9, which justifies the rendering as a conditional clause.

[20:10]  ¹² tc The reading of the LXX minuscule mss has been followed here (see the BHS footnote a-a). The MT has a dittography, repeating “a man who commits adultery with the wife of” (see the explanation in J. E. Hartley, Leviticus [WBC], 328). The duplication found in the MT is reflected in some English versions, e.g., KJV, ASV, NASB, NIV.

[21:9]  ¹³ tn See the note on “burned to death” in 20:14.

[22:21]  ¹⁴ tn The Hebrew term נְבָלָה (nÿvalah) means more than just something stupid. It refers to a moral lapse so serious as to jeopardize the whole covenant community (cf. Gen 34:7; Judg 19:23; 20:6, 10; Jer 29:23). See C. Pan, NIDOTTE 3:11-13. Cf. NAB “she committed a crime against Israel.”

[22:21]  ¹⁵ tn Heb “burn.” See note on Deut 21:21.

[22:22]  ¹⁶ tn Heb “lying with” (so KJV, NASB), a Hebrew idiom for sexual relations.

[22:22]  ¹⁷ tn Heb “a woman married to a husband.”

[22:22]  ¹⁸ tn Heb “burn.” See note on the phrase “purge out” in Deut 21:21.

[22:23]  ¹⁹ tn Heb “finds.”

[22:23]  ²⁰ tn Heb “lies with.”

[22:24]  ²¹ tn Heb “humbled.”

[22:24]  ²² tn Heb “wife.”

[22:24]  ²³ tn Heb “burn.” See note on the phrase “purge out” in Deut 21:21.

[22:25]  ²⁴ tn Heb “found,” also in vv. 27, 28.

[22:25]  ²⁵ tn Heb “lay with” here refers to a forced sexual relationship, as the accompanying verb “seized” (חָזַק, khazaq) makes clear.

[22:25]  ²⁶ tn Heb “the man who lay with her, only him.”

[22:26]  ²⁷ tn Heb “his neighbor.”

[22:27]  ²⁸ tn Heb “he”; the referent (the man who attacked the woman) has been specified in the translation for clarity.

[24:16]  ²⁹ tn Heb “sons” (so NASB; twice in this verse). Many English versions, including the KJV, read “children” here.

[24:2]  ³⁰ tn Heb “his house.”

[12:5]  ³¹ tn Heb “anointed [one].”

[12:5]  ³² tn Heb “that you have not found anything in my hand.”

[12:7]  ³³ tn Heb “and I will enter into judgment with you” (NRSV similar); NAB “and I shall arraign you.”

[12:7]  ³⁴ tn Heb “all the just actions which he has done with you and with your fathers.”

[29:22]  ³⁵ sn Being roasted to death in the fire appears to have been a common method of execution in Babylon. See Dan 3:6, 19-21. The famous law code of the Babylonian king Hammurabi also mandated this method of execution for various crimes a thousand years earlier. There is a satirical play on words involving their fate, “roasted them to death” (קָלָם, qalam), and the fact that that fate would become a common topic of curse (קְלָלָה, qÿlalah) pronounced on others in Babylon.

[29:23]  ³⁶ tn It is commonly assumed that this word is explained by the two verbal actions that follow. The word (נְבָלָה, nÿvalah) is rather commonly used of sins of unchastity (cf., e.g., Gen 34:7; Judg 19:23; 2 Sam 13:12) which would fit the reference to adultery. However, the word is singular and not likely to cover both actions that follow. The word is also used of the greedy act of Achan (Josh 7:15) which threatened Israel with destruction and the churlish behavior of Nabal (1 Sam 25:25) which threatened him and his household with destruction. The word is also used of foolish talk in Isa 9:17 (9:16 HT) and Isa 32:6. It is possible that this refers to a separate act, one that would have brought the death penalty from Nebuchadnezzar, i.e., the preaching of rebellion in conformity with the message of the false prophets in Jerusalem and other nations (cf. 27:9, 13). Hence it is possible that the translation should read: “This will happen because of their vile conduct. They have propagated rebellion. They have committed adultery with their neighbors’ wives. They have spoken words that I did not command them to speak. They have spoken lies while claiming my authority.”

[29:23]  ³⁷ tn Heb “prophesying lies in my name.” For an explanation of this idiom see the study notes on 14:14 and 23:27.

[29:23]  ³⁸ tn Heb “Oracle of the Lord.”

[7:1]  ³⁹ sn The point of the statement do not judge so that you will not be judged is that the standards we apply to others God applies to us. The passive verbs in this verse look to God’s action.

[7:2]  ⁴⁰ tn Grk “by [the measure] with which you measure it will be measured to you.”

[7:3]  ⁴¹ tn Here δέ (de) has not been translated.

[7:3]  ⁴² sn The term translated speck refers to a small piece of wood, chaff, or straw; see L&N 3.66.

[7:3]  ⁴³ tn Or “do not notice.”

[7:3]  ⁴⁴ sn The term beam of wood refers to a very big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78).

[7:4]  ⁴⁵ tn Grk “how will you say?”

[2:1]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ tn That is, “you have nothing to say in your own defense” (so translated by TCNT).

[2:1]  ⁴⁹ tn Grk “O man.”

[2:1]  ⁵⁰ tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”

[2:1]  ⁵¹ tn Grk “in/by (that) which.”

[2:2]  ⁵² tn Or “based on truth.”

[14:22]  ⁵³ tc ‡ Several important Alexandrian witnesses (א A B C 048) have the relative pronoun ἥν ({hn, “the faith that you have”) at this juncture, but D F G Ψ 1739 1881 Ï lat co lack it. Without the pronoun, the clause is more ambiguous (either “Keep the faith [that] you have between yourself and God” or “Do you have faith? Keep it between yourself and God”). The pronoun thus looks to be a motivated reading, created to clarify the meaning of the text. Even though it is found in the better witnesses, in this instance internal evidence should be given preference. NA²⁷ places the word in brackets, indicating some doubt as to its authenticity.