Roma 3:8

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. ¹  (Their ²  condemnation is deserved!)

Roma 3:27

3:27 Where, then, is boasting? ³  It is excluded! By what principle? ⁴  Of works? No, but by the principle of faith!

Roma 4:4

4:4 Now to the one who works, his pay is not credited due to grace but due to obligation. ⁵ 

Roma 5:1

The Expectation of Justification

5:1 ⁶ Therefore, since we have been declared righteous by faith, we have ⁷  peace with God through our Lord Jesus Christ,

Roma 5:18

5:18 Consequently, ⁸  just as condemnation ⁹  for all people ¹⁰  came ¹¹  through one transgression, ¹²  so too through the one righteous act ¹³  came righteousness leading to life ¹⁴  for all people.

Roma 5:21

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 6:5

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. ¹⁵ 

Roma 7:15

7:15 For I don’t understand what I am doing. For I do not do what I want – instead, I do what I hate. ¹⁶ 

Roma 8:24

8:24 For in hope we were saved. Now hope that is seen is not hope, because who hopes for what he sees?

Roma 8:34

8:34 Who is the one who will condemn? Christ ¹⁷  is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us.

Roma 14:4-5

14:4 Who are you to pass judgment on another’s servant? Before his own master he stands or falls. And he will stand, for the Lord ¹⁸  is able to make him stand.

14:5 One person regards one day holier than other days, and another regards them all alike. ¹⁹  Each must be fully convinced in his own mind.

Roma 14:22

14:22 The faith ²⁰  you have, keep to yourself before God. Blessed is the one who does not judge himself by what he approves.

Roma 15:4

15:4 For everything that was written in former times was written for our instruction, so that through endurance and through encouragement of the scriptures we may have hope.

[3:8]  ¹ tn Grk “(as we are slandered and some affirm that we say…).”

[3:8]  ² 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.

[3:27]  ³ tn Although a number of interpreters understand the “boasting” here to refer to Jewish boasting, others (e.g. C. E. B. Cranfield, “‘The Works of the Law’ in the Epistle to the Romans,” JSNT 43 [1991]: 96) take the phrase to refer to all human boasting before God.

[3:27]  ⁴ tn Grk “By what sort of law?”

[4:4]  ⁵ tn Grk “not according to grace but according to obligation.”

[5:1]  ⁶ sn Many interpreters see Rom 5:1 as beginning the second major division of the letter.

[5:1]  ⁷ tc A number of important witnesses have the subjunctive ἔχωμεν (ecwmen, “let us have”) instead of ἔχομεν (ecomen, “we have”) in v. 1. Included in the subjunctive’s support are א* A B* C D K L 33 81 630 1175 1739* pm lat bo. But the indicative is not without its supporters: א¹ B² F G P Ψ 0220^vid 104 365 1241 1505 1506 1739^c 1881 2464 pm. If the problem were to be solved on an external basis only, the subjunctive would be preferred. Because of this, the “A” rating on behalf of the indicative in the UBS⁴ appears overly confident. Nevertheless, the indicative is probably correct. First, the earliest witness to Rom 5:1 has the indicative (0220^vid, third century). Second, the first set of correctors is sometimes, if not often, of equal importance with the original hand. Hence, א¹ might be given equal value with א*. Third, there is a good cross-section of witnesses for the indicative: Alexandrian (in 0220^vid, probably א¹ 1241 1506 1881 al), Western (in F G), and Byzantine (noted in NA²⁷ as pm). Thus, although the external evidence is strongly in favor of the subjunctive, the indicative is represented well enough that its ancestry could easily go back to the original. Turning to the internal evidence, the indicative gains much ground. (1) The variant may have been produced via an error of hearing (since omicron and omega were pronounced alike in ancient Greek). This, of course, does not indicate which reading was original – just that an error of hearing may have produced one of them. In light of the indecisiveness of the transcriptional evidence, intrinsic evidence could play a much larger role. This is indeed the case here. (2) The indicative fits well with the overall argument of the book to this point. Up until now, Paul has been establishing the “indicatives of the faith.” There is only one imperative (used rhetorically) and only one hortatory subjunctive (and this in a quotation within a diatribe) up till this point, while from ch. 6 on there are sixty-one imperatives and seven hortatory subjunctives. Clearly, an exhortation would be out of place in ch. 5. (3) Paul presupposes that the audience has peace with God (via reconciliation) in 5:10. This seems to assume the indicative in v. 1. (4) As C. E. B. Cranfield notes, “it would surely be strange for Paul, in such a carefully argued writing as this, to exhort his readers to enjoy or to guard a peace which he has not yet explicitly shown to be possessed by them” (Romans [ICC], 1:257). (5) The notion that εἰρήνην ἔχωμεν (eirhnhn ecwmen) can even naturally mean “enjoy peace” is problematic (ExSyn 464), yet those who embrace the subjunctive have to give the verb some such force. Thus, although the external evidence is stronger in support of the subjunctive, the internal evidence points to the indicative. Although a decision is difficult, ἔχομεν appears to be the authentic reading.

[5:18]  ⁸ 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]  ⁹ tn Grk “[it is] unto condemnation for all people.”

[5:18]  ¹⁰ tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.

[5:18]  ¹¹ 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]  ¹² sn One transgression refers to the sin of Adam in Gen 3:1-24.

[5:18]  ¹³ sn The one righteous act refers to Jesus’ death on the cross.

[5:18]  ¹⁴ tn Grk “righteousness of life.”

[6:5]  ¹⁵ tn Grk “we will certainly also of his resurrection.”

[7:15]  ¹⁶ tn Grk “but what I hate, this I do.”

[8:34]  ¹⁷ tc ‡ A number of significant and early witnesses, along with several others (Ì^46vid א A C F G L Ψ 6 33 81 104 365 1505 al lat bo), read ᾿Ιησοῦς (Ihsous, “Jesus”) after Χριστός (Cristos, “Christ”) in v. 34. But the shorter reading is not unrepresented (B D 0289 1739 1881 Ï sa). Once ᾿Ιησοῦς got into the text, what scribe would omit it? Although the external evidence is on the side of the longer reading, internally such an expansion seems suspect. The shorter reading is thus preferred. NA²⁷ has the word in brackets, indicating doubt as to its authenticity.

[8:34]  tn Grk “who also.”

[14:4]  ¹⁸ tc Most mss, especially Western and Byzantine (D F G 048 33 1739 1881 Ï latt), read θεός (qeos, “God”) in place of κύριος (kurios, “Lord”) here. However, κύριος is found in many of the most important mss (Ì⁴⁶ א A B C P Ψ pc co), and θεός looks to be an assimilation to θεός in v. 3.

[14:5]  ¹⁹ tn Grk “For one judges day from day, and one judges all days.”

[14:22]  ²⁰ tc ‡ Several important Alexandrian witnesses (א A B C 048) have the relative pronoun ἥν ({hn, “the faith that you have”) at this juncture, but D F G Ψ 1739 1881 Ï lat co lack it. Without the pronoun, the clause is more ambiguous (either “Keep the faith [that] you have between yourself and God” or “Do you have faith? Keep it between yourself and God”). The pronoun thus looks to be a motivated reading, created to clarify the meaning of the text. Even though it is found in the better witnesses, in this instance internal evidence should be given preference. NA²⁷ places the word in brackets, indicating some doubt as to its authenticity.