Yohanes 3:17

3:17 For God did not send his Son into the world to condemn the world, ¹  but that the world should be saved through him.

Yohanes 5:34

5:34 (I do not accept ²  human testimony, but I say this so that you may be saved.)

Roma 10:1

10:1 Brothers and sisters, ³  my heart’s desire and prayer to God on behalf of my fellow Israelites ⁴  is for their salvation.

Roma 10:1

10:1 Brothers and sisters, ⁵  my heart’s desire and prayer to God on behalf of my fellow Israelites ⁶  is for their salvation.

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 2:1

The Condemnation of the Moralist

2:1 ¹⁰ Therefore ¹¹  you are without excuse, ¹²  whoever you are, ¹³  when you judge someone else. ¹⁴  For on whatever grounds ¹⁵  you judge another, you condemn yourself, because you who judge practice the same things.

Titus 2:4

2:4 In this way ¹⁶  they will train ¹⁷  the younger women to love their husbands, to love their children,

[3:17]  ¹ sn That is, “to judge the world to be guilty and liable to punishment.”

[5:34]  ² tn Or “I do not receive.”

[10:1]  ³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[10:1]  ⁴ tn Grk “on behalf of them”; the referent (Paul’s fellow Israelites) has been specified in the translation for clarity.

[10:1]  ⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[10:1]  ⁶ tn Grk “on behalf of them”; the referent (Paul’s fellow Israelites) has been specified in the translation for clarity.

[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.

[2:1]  ¹⁰ 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]  ¹¹ 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]  ¹² tn That is, “you have nothing to say in your own defense” (so translated by TCNT).

[2:1]  ¹³ tn Grk “O man.”

[2:1]  ¹⁴ tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”

[2:1]  ¹⁵ tn Grk “in/by (that) which.”

[2:4]  ¹⁶ tn Grk “that they may train” (continuing the sentence of 2:3).

[2:4]  ¹⁷ tn This verb, σωφρονίζω (swfronizw), denotes teaching in the sense of bringing people to their senses, showing what sound thinking is.