Ayub 34:11

34:11 For he repays a person for his work, ¹ 

and according to the conduct of a person,

he causes the consequences to find him. ² 

Amsal 24:12

24:12 If you say, “But we did not know about this,”

does not the one who evaluates ³  hearts consider?

Does not the one who guards your life know?

Will he not repay each person according to his deeds? ⁴ 

Yeremia 32:19

32:19 You plan great things and you do mighty deeds. ⁵  You see everything people do. ⁶  You reward each of them for the way they live and for the things they do. ⁷ 

Yehezkiel 7:27

7:27 The king will mourn and the prince will be clothed with shuddering; the hands of the people of the land will tremble. Based on their behavior I will deal with them, and by their standard of justice ⁸  I will judge them. Then they will know that I am the Lord!”

Yehezkiel 18:30

18:30 “Therefore I will judge each person according to his conduct, ⁹  O house of Israel, declares the sovereign Lord. Repent ¹⁰  and turn from all your wickedness; then it will not be an obstacle leading to iniquity. ¹¹ 

Yehezkiel 33:20

33:20 Yet you say, ‘The behavior of the Lord is not right.’ House of Israel, I will judge each of you according to his behavior.” ¹² 

Matius 16:27

16:27 For the Son of Man will come with his angels in the glory of his Father, and then he will reward each person according to what he has done. ¹³ 

Roma 2:6

2:6 He ¹⁴  will reward ¹⁵  each one according to his works: ¹⁶ 

Roma 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.

Kolose 3:8

3:8 But now, put off all such things ²³  as anger, rage, malice, slander, abusive language from your mouth.

Kolose 3:2

3:2 Keep thinking about things above, not things on the earth,

Kolose 1:10

1:10 so that you may live ²⁴  worthily of the Lord and please him in all respects ²⁵  – bearing fruit in every good deed, growing in the knowledge of God,

Efesus 6:8

6:8 because you know that each person, whether slave or free, if he does something good, this ²⁶  will be rewarded by the Lord.

Kolose 3:25

3:25 For the one who does wrong will be repaid for his wrong, ²⁷  and there are no exceptions. ²⁸ 

Kolose 3:1

Exhortations to Seek the Things Above

3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.

Pengkhotbah 1:17

1:17 So I decided ²⁹  to discern the benefit of ³⁰  wisdom and knowledge over ³¹  foolish behavior and ideas; ³² 

however, I concluded ³³  that even ³⁴  this endeavor ³⁵  is like ³⁶  trying to chase the wind! ³⁷ 

Wahyu 22:12

22:12 (Look! I am coming soon,

and my reward is with me to pay ³⁸  each one according to what he has done!

[34:11]  ¹ tn Heb “for the work of man, he [= God] repays him.”

[34:11]  ² tn Heb “he causes it to find him.” The text means that God will cause a man to find (or receive) the consequences of his actions.

[24:12]  ³ tn Heb “weighs” (so NASB, NIV, NRSV) meaning “tests” or “evaluates.”

[24:12]  ⁴ sn The verse completes the saying by affirming that people will be judged responsible for helping those in mortal danger. The verse uses a series of rhetorical questions to affirm that God knows our hearts and we cannot plead ignorance.

[32:19]  ⁵ tn Heb “[you are] great in counsel and mighty in deed.”

[32:19]  ⁶ tn Heb “your eyes are open to the ways of the sons of men.”

[32:19]  ⁷ tn Heb “giving to each according to his way [= behavior/conduct] and according to the fruit of his deeds.”

[7:27]  ⁸ tn Heb “and by their judgments.”

[18:30]  ⁹ tn Heb “ways.”

[18:30]  ¹⁰ tn The verbs and persons in this verse are plural whereas the individual has been the subject of the chapter.

[18:30]  ¹¹ tn Or “leading to punishment.”

[33:20]  ¹² tn Heb “ways.”

[16:27]  ¹³ sn An allusion to Pss 28:4; 62:12; cf. Prov 24:12.

[2:6]  ¹⁴ 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.

[2:6]  ¹⁵ tn Or “will render,” “will recompense.” In this context Paul is setting up a hypothetical situation, not stating that salvation is by works.

[2:6]  ¹⁶ sn A quotation from Ps 62:12; Prov 24:12; a close approximation to Matt 16:27.

[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.”

[3:8]  ²³ tn The Greek article with τὰ πάντα (ta panta) is anaphoric, referring to the previous list of vices, and has been translated here as “all such things.”

[1:10]  ²⁴ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ²⁵ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[6:8]  ²⁶ sn The pronoun “this” (τοῦτο, touto) stands first in its clause for emphasis, and stresses the fact that God will reward those, who in seeking him, do good.

[3:25]  ²⁷ tn Grk “that which he did wrong.”

[3:25]  sn It is a common theme in biblical thought that punishment for sin involves being fully given over to its consequences (cf. Rom 1), and this is also true of believers. Here Paul’s implication is that believers who sin and disobey the Lord whom they serve will receive the consequences of their actions, which is a fitting discipline.

[3:25]  ²⁸ tn The Greek word used here is προσωπολημψία (proswpolhmyia) and is usually translated “partiality.” It is used to describe unjust or unrighteous favoritism (Rom 2:11, Eph 6:9, Jas 2:1). When it comes to disciplining his children for their sins, God will treat all equally with no partiality.

[1:17]  ²⁹ tn Heb “gave my heart,” or “set my mind.” See v. 13.

[1:17]  ³⁰ tn The phrase “the benefit of” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ³¹ tn The word “over” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ³² tn The terms שִׂכְלוּת (sikhlut, “folly”) and הוֹלֵלוֹת (holelot, “foolishness”) are synonyms. The term שִׂכְלוּת (alternate spelling of סִכְלוּת, sikhlut) refers to foolish behavior (HALOT 755 s.v. סִכְלוּת), while הוֹלֵלוֹת refers to foolish ideas and mental blindness (HALOT 242 s.v. הוֹלֵלוֹת). Qoheleth uses these terms to refer to foolish ideas and self-indulgent pleasures (e.g., Eccl 2:2-3, 12-14; 7:25; 9:3; 10:1, 6, 13).

[1:17]  ³³ tn Heb “I know.”

[1:17]  ³⁴ tn The term גַּם (gam, “even”) is a particle of association and emphasis (HALOT 195 s.v. גַּם).

[1:17]  ³⁵ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ³⁶ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ³⁷ tn Heb “striving of wind.”

[22:12]  ³⁸ tn The Greek term may be translated either “pay” or “pay back” and has something of a double meaning here. However, because of the mention of “wages” (“reward,” another wordplay with two meanings) in the previous clause, the translation “pay” for ἀποδοῦναι (apodounai) was used here.