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 2:17

The Condemnation of the Jew

2:17 But if you call yourself a Jew and rely on the law ⁴  and boast of your relationship to God ⁵ 

Roma 2:21-23

2:21 therefore ⁶  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 ⁷  idols, do you rob temples? 2:23 You who boast in the law dishonor God by transgressing the law!

Roma 3:1

3:1 Therefore what advantage does the Jew have, or what is the value of circumcision?

Roma 3:3

3:3 What then? If some did not believe, does their unbelief nullify the faithfulness of God?

Roma 3:7-9

3:7 For if by my lie the truth of God enhances ⁸  his glory, why am I still actually being judged as a sinner? 3:8 And why not say, “Let us do evil so that good may come of it”? – as some who slander us allege that we say. ⁹  (Their ¹⁰  condemnation is deserved!)

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,

Roma 3:31--4:1

3:31 Do we then nullify ¹¹  the law through faith? Absolutely not! Instead ¹²  we uphold the law.

The Illustration of Justification

4:1 What then shall we say that Abraham, our ancestor according to the flesh, ¹³  has discovered regarding this matter? ¹⁴ 

Roma 6:1

The Believer’s Freedom from Sin’s Domination

6:1 What shall we say then? Are we to remain in sin so that grace may increase?

Roma 7:7

7:7 What shall we say then? Is the law sin? Absolutely not! Certainly, I ¹⁵  would not have known sin except through the law. For indeed I would not have known what it means to desire something belonging to someone else ¹⁶  if the law had not said, “Do not covet.” ¹⁷ 

[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.

[2:17]  ⁴ sn The law refers to the Mosaic law, described mainly in the OT books of Exodus, Leviticus, Numbers, and Deuteronomy.

[2:17]  ⁵ tn Grk “boast in God.” This may be an allusion to Jer 9:24.

[2:21]  ⁶ 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]  ⁷ tn Or “detest.”

[3:7]  ⁸ tn Grk “abounded unto.”

[3:8]  ⁹ tn Grk “(as we are slandered and some affirm that we say…).”

[3:8]  ¹⁰ tn Grk “whose.” Because of the length and complexity of the Greek sentence, this relative clause was rendered as a new sentence in the translation.

[3:31]  ¹¹ tn Grk “render inoperative.”

[3:31]  ¹² tn Grk “but” (Greek ἀλλά, alla).

[4:1]  ¹³ tn Or “according to natural descent” (BDAG 916 s.v. σάρξ 4).

[4:1]  ¹⁴ tn Grk “has found?”

[7:7]  ¹⁵ sn Romans 7:7-25. There has been an enormous debate over the significance of the first person singular pronouns (“I”) in this passage and how to understand their referent. Did Paul intend (1) a reference to himself and other Christians too; (2) a reference to his own pre-Christian experience as a Jew, struggling with the law and sin (and thus addressing his fellow countrymen as Jews); or (3) a reference to himself as a child of Adam, reflecting the experience of Adam that is shared by both Jews and Gentiles alike (i.e., all people everywhere)? Good arguments can be assembled for each of these views, and each has problems dealing with specific statements in the passage. The classic argument against an autobiographical interpretation was made by W. G. Kümmel, Römer 7 und die Bekehrung des Paulus. A good case for seeing at least an autobiographical element in the chapter has been made by G. Theissen, Psychologische Aspekte paulinischer Theologie [FRLANT], 181-268. One major point that seems to favor some sort of an autobiographical reading of these verses is the lack of any mention of the Holy Spirit for empowerment in the struggle described in Rom 7:7-25. The Spirit is mentioned beginning in 8:1 as the solution to the problem of the struggle with sin (8:4-6, 9).

[7:7]  ¹⁶ tn Grk “I would not have known covetousness.”

[7:7]  ¹⁷ sn A quotation from Exod 20:17 and Deut 5:21.