Roma 2:14

2:14 For whenever the Gentiles, ¹  who do not have the law, do by nature ²  the things required by the law, ³  these who do not have the law are a law to themselves.

Roma 3:4

3:4 Absolutely not! Let God be proven true, and every human being ⁴  shown up as a liar, ⁵  just as it is written: “so that you will be justified ⁶  in your words and will prevail when you are judged.” ⁷ 

Roma 6:5

6:5 For if we have become united with him in the likeness of his death, we will certainly also be united in the likeness of his resurrection. ⁸ 

Roma 8:4-5

8:4 so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.

8:5 For those who live according to the flesh have their outlook shaped by ⁹  the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit.

Roma 9:1

Israel’s Rejection Considered

9:1 ¹⁰ I am telling the truth in Christ (I am not lying!), for my conscience assures me ¹¹  in the Holy Spirit –

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 10:12

10:12 For there is no distinction between the Jew and the Greek, for the same Lord is Lord of all, who richly blesses all who call on him.

Roma 11:8

11:8 as it is written,

“God gave them a spirit of stupor,

eyes that would not see and ears that would not hear,

to this very day.” ¹² 

Roma 14:17

14:17 For the kingdom of God does not consist of food and drink, but righteousness, peace, and joy in the Holy Spirit.

Roma 14:23--15:1

14:23 But the man who doubts is condemned if he eats, because he does not do so from faith, and whatever is not from faith is sin. ¹³ 

Exhortation for the Strong to Help the Weak

15:1 But we who are strong ought to bear with the failings of the weak, and not just please ourselves. ¹⁴ 

[2:14]  ¹ sn Gentile is a NT term for a non-Jew.

[2:14]  ² tn Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:135-37) take the phrase φύσει (fusei, “by nature”) to go with the preceding “do not have the law,” thus: “the Gentiles who do not have the law by nature,” that is, by virtue of not being born Jewish.

[2:14]  ³ tn Grk “do by nature the things of the law.”

[3:4]  ⁴ tn Grk “every man”; but ἄνθρωπος (anqrwpo") is used in a generic sense here to stress humanity rather than masculinity.

[3:4]  ⁵ tn Grk “Let God be true, and every man a liar.” The words “proven” and “shown up” are supplied in the translation to clarify the meaning.

[3:4]  ⁶ tn Grk “might be justified,” a subjunctive verb, but in this type of clause it carries the same sense as the future indicative verb in the latter part. “Will” is more idiomatic in contemporary English.

[3:4]  ⁷ tn Or “prevail when you judge.” A quotation from Ps 51:4.

[6:5]  ⁸ tn Grk “we will certainly also of his resurrection.”

[8:5]  ⁹ tn Grk “think on” or “are intent on” (twice in this verse). What is in view here is not primarily preoccupation, however, but worldview. Translations like “set their mind on” could be misunderstood by the typical English reader to refer exclusively to preoccupation.

[9:1]  ¹⁰ sn Rom 9:1–11:36. These three chapters are among the most difficult and disputed in Paul’s Letter to the Romans. One area of difficulty is the relationship between Israel and the church, especially concerning the nature and extent of Israel’s election. Many different models have been constructed to express this relationship. For a representative survey, see M. Barth, The People of God (JSNTSup), 22-27. The literary genre of these three chapters has been frequently identified as a diatribe, a philosophical discussion or conversation evolved by the Cynic and Stoic schools of philosophy as a means of popularizing their ideas (E. Käsemann, Romans, 261 and 267). But other recent scholars have challenged the idea that Rom 9–11 is characterized by diatribe. Scholars like R. Scroggs and E. E. Ellis have instead identified the material in question as midrash. For a summary and discussion of the rabbinic connections, see W. R. Stegner, “Romans 9.6-29 – A Midrash,” JSNT 22 (1984): 37-52.

[9:1]  ¹¹ tn Or “my conscience bears witness to me.”

[11:8]  ¹² sn A quotation from Deut 29:4; Isa 29:10.

[14:23]  ¹³ tc Some mss insert 16:25-27 at this point. See the tc note at 16:25 for more information.

[15:1]  ¹⁴ tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”