Matius 23:3

23:3 Therefore pay attention to what they tell you and do it. But do not do what they do, for they do not practice what they teach. ¹ 

Matius 23:15

23:15 “Woe to you, experts in the law ²  and you Pharisees, hypocrites! You cross land and sea to make one convert, ³  and when you get one, ⁴  you make him twice as much a child of hell ⁵  as yourselves!

Matius 23:23

23:23 “Woe to you, experts in the law ⁶  and you Pharisees, hypocrites! You give a tenth ⁷  of mint, dill, and cumin, ⁸  yet you neglect what is more important in the law – justice, mercy, and faithfulness! You ⁹  should have done these things without neglecting the others.

Roma 2:17-24

The Condemnation of the Jew

2:17 But if you call yourself a Jew and rely on the law ¹⁰  and boast of your relationship to God ¹¹  2:18 and know his will ¹²  and approve the superior things because you receive instruction from the law, ¹³  2:19 and if you are convinced ¹⁴  that you yourself are a guide to the blind, a light to those who are in darkness, 2:20 an educator of the senseless, a teacher of little children, because you have in the law the essential features of knowledge and of the truth – 2:21 therefore ¹⁵  you who teach someone else, do you not teach yourself? You who preach against stealing, do you steal? 2:22 You who tell others not to commit adultery, do you commit adultery? You who abhor ¹⁶  idols, do you rob temples? 2:23 You who boast in the law dishonor God by transgressing the law! 2:24 For just as it is written, “the name of God is being blasphemed among the Gentiles because of you.” ¹⁷ 

Roma 3:9-19

The Condemnation of the World

3:9 What then? Are we better off? Certainly not, for we have already charged that Jews and Greeks alike are all under sin, 3:10 just as it is written:

“There is no one righteous, not even one,

3:11 there is no one who understands,

there is no one who seeks God.

3:12 All have turned away,

together they have become worthless;

there is no one who shows kindness, not even one.” ¹⁸ 

3:13 “Their throats are open graves, ¹⁹ 

they deceive with their tongues,

the poison of asps is under their lips.” ²⁰ 

3:14 “Their mouths are ²¹  full of cursing and bitterness.” ²² 

3:15 “Their feet are swift to shed blood,

3:16 ruin and misery are in their paths,

3:17 and the way of peace they have not known.” ²³ 

3:18 “There is no fear of God before their eyes.” ²⁴ 

3:19 Now we know that whatever the law says, it says to those who are under ²⁵  the law, so that every mouth may be silenced and the whole world may be held accountable to God.

Roma 3:2

3:2 Actually, there are many advantages. ²⁶  First of all, ²⁷  the Jews ²⁸  were entrusted with the oracles of God. ²⁹ 

Pengkhotbah 2:19

2:19 Who knows if he will be a wise man or a fool?

Yet ³⁰  he will be master over all the fruit of ³¹  my labor ³² 

for which I worked so wisely ³³  on earth! ³⁴ 

This also is futile!

[23:3]  ¹ tn Grk “for they say and do not do.”

[23:15]  ² tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:15]  ³ tn Or “one proselyte.”

[23:15]  ⁴ tn Grk “when he becomes [one].”

[23:15]  ⁵ tn Grk “a son of Gehenna.” Expressions constructed with υἱός (Juios) followed by a genitive of class or kind denote a person belonging to the class or kind specified by the following genitive (L&N 9.4). Thus the phrase here means “a person who belongs to hell.”

[23:15]  sn See the note on the word hell in 5:22.

[23:23]  ⁶ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:23]  ⁷ tn Or “you tithe mint.”

[23:23]  ⁸ sn Cumin (alternately spelled cummin) was an aromatic herb native to the Mediterranean region. Its seeds were used for seasoning.

[23:23]  ⁹ tc ‡ Many witnesses (B C K L W Δ 0102 33 565 892 pm) have δέ (de, “but”) after ταῦτα (tauta, “these things”), while many others lack it (א D Γ Θ Ë^1,13 579 700 1241 1424 pm). Since asyndeton was relatively rare in Koine Greek, the conjunction may be an intentional alteration, and is thus omitted from the present translation. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[2:17]  ¹⁰ sn The law refers to the Mosaic law, described mainly in the OT books of Exodus, Leviticus, Numbers, and Deuteronomy.

[2:17]  ¹¹ tn Grk “boast in God.” This may be an allusion to Jer 9:24.

[2:18]  ¹² tn Grk “the will.”

[2:18]  ¹³ tn Grk “because of being instructed out of the law.”

[2:19]  ¹⁴ tn This verb is parallel to the verbs in vv. 17-18a, so it shares the conditional meaning even though the word “if” is not repeated.

[2:21]  ¹⁵ tn The structure of vv. 21-24 is difficult. Some take these verses as the apodosis of the conditional clauses (protases) in vv. 17-20; others see vv. 17-20 as an instance of anacoluthon (a broken off or incomplete construction).

[2:22]  ¹⁶ tn Or “detest.”

[2:24]  ¹⁷ sn A quotation from Isa 52:5.

[3:12]  ¹⁸ sn Verses 10-12 are a quotation from Ps 14:1-3.

[3:13]  ¹⁹ tn Grk “their throat is an opened grave.”

[3:13]  ²⁰ sn A quotation from Pss 5:9; 140:3.

[3:14]  ²¹ tn Grk “whose mouth is.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:14]  ²² sn A quotation from Ps 10:7.

[3:17]  ²³ sn Rom 3:15-17 is a quotation from Isa 59:7-8.

[3:18]  ²⁴ sn A quotation from Ps 36:1.

[3:19]  ²⁵ tn Grk “in,” “in connection with.”

[3:2]  ²⁶ tn Grk “much in every way.”

[3:2]  ²⁷ tc ‡ Most witnesses (א A D² 33 Ï) have γάρ (gar) after μέν (men), though some significant Alexandrian and Western witnesses lack the conjunction (B D* G Ψ 81 365 1506 2464* pc latt). A few mss have γάρ, but not μέν (6 1739 1881). γάρ was frequently added by scribes as a clarifying conjunction, making it suspect here. NA²⁷ has the γάρ in brackets, indicating doubt as to its authenticity.

[3:2]  tn Grk “first indeed that.”

[3:2]  ²⁸ tn Grk “they were.”

[3:2]  ²⁹ tn The referent of λόγια (logia, “oracles”) has been variously understood: (1) BDAG 598 s.v. λόγιον takes the term to refer here to “God’s promises to the Jews”; (2) some have taken this to refer more narrowly to the national promises of messianic salvation given to Israel (so S. L. Johnson, Jr., “Studies in Romans: Part VII: The Jews and the Oracles of God,” BSac 130 [1973]: 245); (3) perhaps the most widespread interpretation sees the term as referring to the entire OT generally.

[2:19]  ³⁰ tn The vav on וְיִשְׁלַט (vÿyishlat, conjunction + Qal imperfect 3rd person masculine singular from שָׁלַט, shalat, “to be master”) is adversative (“yet”).

[2:19]  ³¹ tn The phrase “the fruit of” does not appear in the Hebrew text, but is supplied in the translation for clarity (see the following note on the word “labor”).

[2:19]  ³² tn Heb “my labor.” As in 2:18, the term עֲמָלִי (’amali, “my labor”) is a metonymy of cause (i.e., my labor) for effect (i.e., fruit of my labor). The metonymy is recognized by several translations: “he will control all the wealth that I gained” (NJPS); “he will have control over all the fruits of my labor” (NAB); “he will have mastery over all the fruits of my labor” (NEB); “he will have control over all the fruit of my labor” (NASB); “he will be master over all my possessions” (MLB).

[2:19]  ³³ tn An internal cognate accusative construction (accusative and verb from same root) is used for emphasis: שֶׁעָמַלְתִּי עֲמָלִי (’amali she’amalti, “my toil for which I had toiled”); see IBHS 167 §10.2.1g. The two verbs שֶׁעָמַלְתִּי וְשֶׁחָכַמְתִּי (she’amalti vÿshekhakhamti, “for which I had labored and for which I had acted wisely”) form a verbal hendiadys (two separate verbs used in association to communicate one idea): “for I had labored so wisely.” The second verb is used adverbially to modify the first verb, which functions in its full verbal sense.

[2:19]  ³⁴ tn Heb “under the sun.”