Roma 2:15

2:15 They ¹  show that the work of the law is written ²  in their hearts, as their conscience bears witness and their conflicting thoughts accuse or else defend ³  them, ⁴ 

Roma 3:24

3:24 But they are justified ⁵  freely by his grace through the redemption that is in Christ Jesus.

Roma 4:5

4:5 But to the one who does not work, but believes in the one who declares the ungodly righteous, ⁶  his faith is credited as righteousness.

Roma 4:9

4:9 Is this blessedness ⁷  then for ⁸  the circumcision ⁹  or also for ¹⁰  the uncircumcision? For we say, “faith was credited to Abraham as righteousness.” ¹¹ 

Roma 4:18

4:18 Against hope Abraham ¹²  believed ¹³  in hope with the result that he became the father of many nations ¹⁴  according to the pronouncement, ¹⁵  “so will your descendants be.” ¹⁶ 

Roma 9:20

9:20 But who indeed are you – a mere human being ¹⁷  – to talk back to God? ¹⁸  Does what is molded say to the molder, “Why have you made me like this?” ¹⁹ 

Roma 11:6

11:6 And if it is by grace, it is no longer by works, otherwise grace would no longer be grace.

Roma 12:20

12:20 Rather, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head. ²⁰ 

Roma 14:4

14:4 Who are you to pass judgment on another’s servant? Before his own master he stands or falls. And he will stand, for the Lord ²¹  is able to make him stand.

Roma 14:21

14:21 It is good not to eat meat or drink wine or to do anything that causes your brother to stumble. ²² 

[2:15]  ¹ 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.

[2:15]  ² tn Grk “show the work of the law [to be] written,” with the words in brackets implied by the Greek construction.

[2:15]  ³ tn Or “excuse.”

[2:15]  ⁴ tn Grk “their conscience bearing witness and between the thoughts accusing or also defending one another.”

[3:24]  ⁵ 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.

[4:5]  ⁶ tn Or “who justifies the ungodly.”

[4:9]  ⁷ tn Or “happiness.”

[4:9]  ⁸ tn Grk “upon.”

[4:9]  ⁹ sn See the note on “circumcision” in 2:25.

[4:9]  ¹⁰ tn Grk “upon.”

[4:9]  ¹¹ sn A quotation from Gen 15:6.

[4:18]  ¹² tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

[4:18]  ¹³ tn Grk “who against hope believed,” referring to Abraham. 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.

[4:18]  ¹⁴ sn A quotation from Gen 17:5.

[4:18]  ¹⁵ tn Grk “according to that which had been spoken.”

[4:18]  ¹⁶ sn A quotation from Gen 15:5.

[9:20]  ¹⁷ tn Grk “O man.”

[9:20]  ¹⁸ tn Grk “On the contrary, O man, who are you to talk back to God?”

[9:20]  ¹⁹ sn A quotation from Isa 29:16; 45:9.

[12:20]  ²⁰ sn A quotation from Prov 25:21-22.

[14:4]  ²¹ tc Most mss, especially Western and Byzantine (D F G 048 33 1739 1881 Ï latt), read θεός (qeos, “God”) in place of κύριος (kurios, “Lord”) here. However, κύριος is found in many of the most important mss (Ì⁴⁶ א A B C P Ψ pc co), and θεός looks to be an assimilation to θεός in v. 3.

[14:21]  ²² tc A large number of mss, some of them quite important (Ì^46vid א² B D F G Ψ 0209 33 1881 Ï lat sa), read “or to be offended or to be made weak” after “to stumble.” The shorter reading “to stumble” is found only in Alexandrian mss (א* A C 048 81 945 1506 1739 pc bo). Although external evidence favors inclusion, internal evidence points to a scribal expansion, perhaps reminiscent of 1 Cor 8:11-13. The shorter reading is therefore preferred.