Roma 1:27

1:27 and likewise the men also abandoned natural relations with women ¹  and were inflamed in their passions ²  for one another. Men ³  committed shameless acts with men and received in themselves the due penalty for their error.

Roma 2:1

The Condemnation of the Moralist

2:1 ⁴ Therefore ⁵  you are without excuse, ⁶  whoever you are, ⁷  when you judge someone else. ⁸  For on whatever grounds ⁹  you judge another, you condemn yourself, because you who judge practice the same things.

Roma 2:29

2:29 but someone is a Jew who is one inwardly, and circumcision is of the heart ¹⁰  by the Spirit ¹¹  and not by the written code. ¹²  This person’s ¹³  praise is not from people but from God.

Roma 4:9

4:9 Is this blessedness ¹⁴  then for ¹⁵  the circumcision ¹⁶  or also for ¹⁷  the uncircumcision? For we say, “faith was credited to Abraham as righteousness.” ¹⁸ 

Roma 5:10

5:10 For if while we were enemies we were reconciled to God through the death of his Son, how much more, since we have been reconciled, will we be saved by his life?

Roma 5:14

5:14 Yet death reigned from Adam until Moses even over those who did not sin in the same way that Adam (who is a type ¹⁹  of the coming one) transgressed. ²⁰ 

Roma 6:4

6:4 Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may live a new life. ²¹ 

Roma 6:16

6:16 Do you not know that if you present yourselves ²²  as obedient slaves, ²³  you are slaves of the one you obey, either of sin resulting in death, or obedience resulting in righteousness? ²⁴ 

Roma 8:26

8:26 In the same way, the Spirit helps us in our weakness, for we do not know how we should pray, ²⁵  but the Spirit himself intercedes for us with inexpressible groanings.

Roma 11:22

11:22 Notice therefore the kindness and harshness of God – harshness toward those who have fallen, but ²⁶  God’s kindness toward you, provided you continue in his kindness; ²⁷  otherwise you also will be cut off.

Roma 12:2

12:2 Do not be conformed ²⁸  to this present world, ²⁹  but be transformed by the renewing of your mind, so that you may test and approve ³⁰  what is the will of God – what is good and well-pleasing and perfect.

[1:27]  ¹ tn Grk “likewise so also the males abandoning the natural function of the female.”

[1:27]  ² tn Grk “burned with intense desire” (L&N 25.16).

[1:27]  ³ tn Grk “another, men committing…and receiving,” continuing the description of their deeds. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:1]  ⁴ 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]  ⁵ 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]  ⁶ tn That is, “you have nothing to say in your own defense” (so translated by TCNT).

[2:1]  ⁷ tn Grk “O man.”

[2:1]  ⁸ tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”

[2:1]  ⁹ tn Grk “in/by (that) which.”

[2:29]  ¹⁰ sn On circumcision is of the heart see Lev 26:41; Deut 10:16; Jer 4:4; Ezek 44:9.

[2:29]  ¹¹ tn Some have taken the phrase ἐν πνεύματι (en pneumati, “by/in [the] S/spirit”) not as a reference to the Holy Spirit, but referring to circumcision as “spiritual and not literal” (RSV).

[2:29]  ¹² tn Grk “letter.”

[2:29]  ¹³ tn Grk “whose.” The relative pronoun has been replaced by the phrase “this person’s” and, because of the length and complexity of the Greek sentence, a new sentence was started in the translation.

[4:9]  ¹⁴ tn Or “happiness.”

[4:9]  ¹⁵ tn Grk “upon.”

[4:9]  ¹⁶ sn See the note on “circumcision” in 2:25.

[4:9]  ¹⁷ tn Grk “upon.”

[4:9]  ¹⁸ sn A quotation from Gen 15:6.

[5:14]  ¹⁹ tn Or “pattern.”

[5:14]  ²⁰ tn Or “disobeyed”; Grk “in the likeness of Adam’s transgression.”

[6:4]  ²¹ tn Grk “may walk in newness of life,” in which ζωῆς (zwhs) functions as an attributed genitive (see ExSyn 89-90, where this verse is given as a prime example).

[6:16]  ²² tn Grk “to whom you present yourselves.”

[6:16]  ²³ tn Grk “as slaves for obedience.” See the note on the word “slave” in 1:1.

[6:16]  ²⁴ tn Grk “either of sin unto death, or obedience unto righteousness.”

[8:26]  ²⁵ tn Or “for we do not know what we ought to pray for.”

[11:22]  ²⁶ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[11:22]  ²⁷ tn Grk “if you continue in (the) kindness.”

[12:2]  ²⁸ tn Although συσχηματίζεσθε (suschmatizesqe) could be either a passive or middle, the passive is more likely since it would otherwise have to be a direct middle (“conform yourselves”) and, as such, would be quite rare for NT Greek. It is very telling that being “conformed” to the present world is viewed as a passive notion, for it may suggest that it happens, in part, subconsciously. At the same time, the passive could well be a “permissive passive,” suggesting that there may be some consciousness of the conformity taking place. Most likely, it is a combination of both.

[12:2]  ²⁹ tn Grk “to this age.”

[12:2]  ³⁰ sn The verb translated test and approve (δοκιμάζω, dokimazw) carries the sense of “test with a positive outcome,” “test so as to approve.”