Roma 2:1

The Condemnation of the Moralist

2:1 ¹ Therefore ²  you are without excuse, ³  whoever you are, ⁴  when you judge someone else. ⁵  For on whatever grounds ⁶  you judge another, you condemn yourself, because you who judge practice the same things.

Roma 2:16

2:16 on the day when God will judge ⁷  the secrets of human hearts, ⁸  according to my gospel ⁹  through Christ Jesus.

Roma 3:24

3:24 But they are justified ¹⁰  freely by his grace through the redemption that is in Christ Jesus.

Roma 6:7

6:7 (For someone who has died has been freed from sin.) ¹¹ 

Roma 6:20

6:20 For when you were slaves of sin, you were free with regard to righteousness.

Roma 7:12

7:12 So then, the law is holy, and the commandment is holy, righteous, and good.

Roma 11:35

11:35 Or who has first given to God, ¹² 

that God ¹³  needs to repay him? ¹⁴ 

Roma 15:10

15:10 And again it says: “Rejoice, O Gentiles, with his people.” ¹⁵ 

Roma 16:3

16:3 Greet Prisca and Aquila, ¹⁶  my fellow workers in Christ Jesus,

[2:1]  ¹ 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]  ² 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]  ³ tn That is, “you have nothing to say in your own defense” (so translated by TCNT).

[2:1]  ⁴ tn Grk “O man.”

[2:1]  ⁵ tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”

[2:1]  ⁶ tn Grk “in/by (that) which.”

[2:16]  ⁷ tn The form of the Greek word is either present or future, but it is best to translate in future because of the context of future judgment.

[2:16]  ⁸ tn Grk “of people.”

[2:16]  ⁹ sn On my gospel cf. Rom 16:25; 2 Tim 2:8.

[3:24]  ¹⁰ tn Or “declared righteous.” Grk “being justified,” as a continuation of the preceding clause. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:7]  ¹¹ sn Verse 7 forms something of a parenthetical comment in Paul’s argument.

[11:35]  ¹² tn Grk “him”; the referent (God) has been specified in the translation for clarity.

[11:35]  ¹³ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[11:35]  ¹⁴ sn A quotation from Job 41:11.

[15:10]  ¹⁵ sn A quotation from Deut 32:43.

[16:3]  ¹⁶ sn On Prisca and Aquila see also Acts 18:2, 18, 26; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. The author of Acts uses the full name Priscilla, while Paul uses the diminutive form Prisca.