Roma 2:3

2:3 And do you think, ¹  whoever you are, when you judge ²  those who practice such things and yet do them yourself, ³  that you will escape God’s judgment?

Roma 3:21

3:21 But now ⁴  apart from the law the righteousness of God (which is attested by the law and the prophets) ⁵  has been disclosed –

Roma 3:26

3:26 This was ⁶  also to demonstrate ⁷  his righteousness in the present time, so that he would be just ⁸  and the justifier of the one who lives because of Jesus’ faithfulness. ⁹ 

Roma 3:30

3:30 Since God is one, ¹⁰  he will justify the circumcised by faith and the uncircumcised through faith.

Roma 4:5

4:5 But to the one who does not work, but believes in the one who declares the ungodly righteous, ¹¹  his faith is credited as righteousness.

Roma 5:18

5:18 Consequently, ¹²  just as condemnation ¹³  for all people ¹⁴  came ¹⁵  through one transgression, ¹⁶  so too through the one righteous act ¹⁷  came righteousness leading to life ¹⁸  for all people.

Roma 8:20

8:20 For the creation was subjected to futility – not willingly but because of God ¹⁹  who subjected it – in hope

Roma 9:30

Israel’s Rejection Culpable

9:30 What shall we say then? – that the Gentiles who did not pursue righteousness obtained it, that is, a righteousness that is by faith,

Roma 11:26

11:26 And so ²⁰  all Israel will be saved, as it is written:

“The Deliverer will come out of Zion;

he will remove ungodliness from Jacob.

[2:3]  ¹ tn Grk “do you think this,” referring to the clause in v. 3b.

[2:3]  ² tn Grk “O man, the one who judges.”

[2:3]  ³ tn Grk “and do them.” The other words are supplied to bring out the contrast implied in this clause.

[3:21]  ⁴ tn Νυνὶ δέ (Nuni de, “But now”) could be understood as either (1) logical or (2) temporal in force, but most recent interpreters take it as temporal, referring to a new phase in salvation history.

[3:21]  ⁵ tn Grk “being witnessed by the law and the prophets,” a remark which is virtually parenthetical to Paul’s argument.

[3:26]  ⁶ tn The words “This was” have been repeated from the previous verse to clarify that this is a continuation of that thought. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:26]  ⁷ tn Grk “toward a demonstration,” repeating and expanding the purpose of God’s action in v. 25a.

[3:26]  ⁸ tn Or “righteous.”

[3:26]  ⁹ tn Or “of the one who has faith in Jesus.” See note on “faithfulness of Jesus Christ” in v. 22 for the rationale behind the translation “Jesus’ faithfulness.”

[3:30]  ¹⁰ tn Grk “but if indeed God is one.”

[4:5]  ¹¹ tn Or “who justifies the ungodly.”

[5:18]  ¹² tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

[5:18]  ¹³ tn Grk “[it is] unto condemnation for all people.”

[5:18]  ¹⁴ tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.

[5:18]  ¹⁵ tn There are no verbs in the Greek text of v. 18, forcing translators to supply phrases like “came through one transgression,” “resulted from one transgression,” etc.

[5:18]  ¹⁶ sn One transgression refers to the sin of Adam in Gen 3:1-24.

[5:18]  ¹⁷ sn The one righteous act refers to Jesus’ death on the cross.

[5:18]  ¹⁸ tn Grk “righteousness of life.”

[8:20]  ¹⁹ tn Grk “because of the one”; the referent (God) has been specified in the translation for clarity.

[11:26]  ²⁰ tn It is not clear whether the phrase καὶ οὕτως (kai Joutws, “and so”) is to be understood in a modal sense (“and in this way”) or in a temporal sense (“and in the end”). Neither interpretation is conclusive from a grammatical standpoint, and in fact the two may not be mutually exclusive. Some, like H. Hübner, who argue strongly against the temporal reading, nevertheless continue to give the phrase a temporal significance, saying that God will save all Israel in the end (Gottes Ich und Israel [FRLANT], 118).