Yehezkiel 35:11

35:11 therefore, as surely as I live, declares the sovereign Lord, I will deal with you according to your anger, and according to your envy, by which you acted spitefully against them. I will reveal myself to them when I judge you.

Markus 4:24

4:24 And he said to them, “Take care about what you hear. The measure you use will be the measure you receive, ¹  and more will be added to you.

Lukas 6:38

6:38 Give, and it will be given to you: A good measure, pressed down, shaken together, running over, ²  will be poured ³  into your lap. For the measure you use will be the measure you receive.” ⁴ 

Roma 2:1

The Condemnation of the Moralist

2:1 ⁵ Therefore ⁶  you are without excuse, ⁷  whoever you are, ⁸  when you judge someone else. ⁹  For on whatever grounds ¹⁰  you judge another, you condemn yourself, because you who judge practice the same things.

[4:24]  ¹ tn Grk “by [the measure] with which you measure it will be measured to you.”

[6:38]  ² sn The background to the image pressed down, shaken together, running over is pouring out grain for measure in the marketplace. One often poured the grain into a container, shook it to level out the grain and then poured in some more. Those who are generous have generosity running over for them.

[6:38]  ³ tn Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.

[6:38]  ⁴ tn Grk “by [the measure] with which you measure it will be measured back to you.”

[2:1]  ⁵ 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]  ⁶ 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]  ⁷ tn That is, “you have nothing to say in your own defense” (so translated by TCNT).

[2:1]  ⁸ tn Grk “O man.”

[2:1]  ⁹ tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”

[2:1]  ¹⁰ tn Grk “in/by (that) which.”