Roma 2:25

2:25 For circumcision ¹  has its value if you practice the law, but ²  if you break the law, ³  your circumcision has become uncircumcision.

Roma 2:27

2:27 And will not the physically uncircumcised man ⁴  who keeps the law judge you who, despite ⁵  the written code ⁶  and circumcision, transgress the law?

Roma 3:7

3:7 For if by my lie the truth of God enhances ⁷  his glory, why am I still actually being judged as a sinner?

Roma 5:11

5:11 Not ⁸  only this, but we also rejoice ⁹  in God through our Lord Jesus Christ, through whom we have now received this reconciliation.

Roma 5:16

5:16 And the gift is not like the one who sinned. ¹⁰  For judgment, resulting from the one transgression, ¹¹  led to condemnation, but ¹²  the gracious gift from the many failures ¹³  led to justification.

Roma 5:20-21

5:20 Now the law came in ¹⁴  so that the transgression ¹⁵  may increase, but where sin increased, grace multiplied all the more, 5:21 so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord.

Roma 6:17

6:17 But thanks be to God that though you were slaves to sin, you obeyed ¹⁶  from the heart that pattern ¹⁷  of teaching you were entrusted to,

Roma 9:5

9:5 To them belong the patriarchs, ¹⁸  and from them, ¹⁹  by human descent, ²⁰  came the Christ, ²¹  who is God over all, blessed forever! ²²  Amen.

Roma 9:20

9:20 But who indeed are you – a mere human being ²³  – to talk back to God? ²⁴  Does what is molded say to the molder, “Why have you made me like this?” ²⁵ 

Roma 10:20

10:20 And Isaiah is even bold enough to say, “I was found by those who did not seek me; I became well known to those who did not ask for me.” ²⁶ 

Roma 12:16

12:16 Live in harmony with one another; do not be haughty but associate with the lowly. ²⁷  Do not be conceited. ²⁸ 

Roma 14:10

14:10 But you who eat vegetables only – why do you judge your brother or sister? ²⁹  And you who eat everything – why do you despise your brother or sister? ³⁰  For we will all stand before the judgment seat ³¹  of God.

[2:25]  ¹ sn Circumcision refers to male circumcision as prescribed in the OT, which was given as a covenant to Abraham in Gen 17:10-14. Its importance for Judaism can hardly be overstated: According to J. D. G. Dunn (Romans [WBC], 1:120) it was the “single clearest distinguishing feature of the covenant people.” J. Marcus has suggested that the terms used for circumcision (περιτομή, peritomh) and uncircumcision (ἀκροβυστία, akrobustia) were probably derogatory slogans used by Jews and Gentiles to describe their opponents (“The Circumcision and the Uncircumcision in Rome,” NTS 35 [1989]: 77-80).

[2:25]  ² tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:25]  ³ tn Grk “if you should be a transgressor of the law.”

[2:27]  ⁴ tn Grk “the uncircumcision by nature.” The word “man” is supplied here to make clear that male circumcision (or uncircumcision) is in view.

[2:27]  ⁵ tn Grk “through,” but here the preposition seems to mean “(along) with,” “though provided with,” as BDAG 224 s.v. διά A.3.c indicates.

[2:27]  ⁶ tn Grk “letter.”

[3:7]  ⁷ tn Grk “abounded unto.”

[5:11]  ⁸ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[5:11]  ⁹ tn Or “exult, boast.”

[5:16]  ¹⁰ tn Grk “and not as through the one who sinned [is] the gift.”

[5:16]  ¹¹ tn The word “transgression” is not in the Greek text at this point, but has been supplied for clarity.

[5:16]  ¹² tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[5:16]  ¹³ tn Or “falls, trespasses,” the same word used in vv. 15, 17, 18, 20.

[5:20]  ¹⁴ tn Grk “slipped in.”

[5:20]  ¹⁵ tn Or “trespass.”

[6:17]  ¹⁶ tn Grk “you were slaves of sin but you obeyed.”

[6:17]  ¹⁷ tn Or “type, form.”

[9:5]  ¹⁸ tn Grk “of whom are the fathers.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:5]  ¹⁹ tn Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.

[9:5]  ²⁰ tn Grk “according to the flesh.”

[9:5]  ²¹ tn Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)

[9:5]  ²² tn Or “the Christ, who is over all, God blessed forever,” or “the Messiah. God who is over all be blessed forever!” or “the Messiah who is over all. God be blessed forever!” The translational difficulty here is not text-critical in nature, but is a problem of punctuation. Since the genre of these opening verses of Romans 9 is a lament, it is probably best to take this as an affirmation of Christ’s deity (as the text renders it). Although the other renderings are possible, to see a note of praise to God at the end of this section seems strangely out of place. But for Paul to bring his lament to a crescendo (that is to say, his kinsmen had rejected God come in the flesh), thereby deepening his anguish, is wholly appropriate. This is also supported grammatically and stylistically: The phrase ὁ ὢν (Jo wn, “the one who is”) is most naturally taken as a phrase which modifies something in the preceding context, and Paul’s doxologies are always closely tied to the preceding context. For a detailed examination of this verse, see B. M. Metzger, “The Punctuation of Rom. 9:5,” Christ and the Spirit in the New Testament, 95-112; and M. J. Harris, Jesus as God, 144-72.

[9:20]  ²³ tn Grk “O man.”

[9:20]  ²⁴ tn Grk “On the contrary, O man, who are you to talk back to God?”

[9:20]  ²⁵ sn A quotation from Isa 29:16; 45:9.

[10:20]  ²⁶ sn A quotation from Isa 65:1.

[12:16]  ²⁷ tn Or “but give yourselves to menial tasks.” The translation depends on whether one takes the adjective “lowly” as masculine or neuter.

[12:16]  ²⁸ tn Grk “Do not be wise in your thinking.”

[14:10]  ²⁹ tn Grk “But why do you judge your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “weak” Christian who eats only vegetables (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.

[14:10]  ³⁰ tn Grk “Or again, why do you despise your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “strong” Christian who eats everything (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.

[14:10]  ³¹ sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.