Roma 9:19

9:19 You will say to me then, “Why does he still find fault? For who has ever resisted his will?”

Roma 11:22

11:22 Notice therefore the kindness and harshness of God – harshness toward those who have fallen, but ¹  God’s kindness toward you, provided you continue in his kindness; ²  otherwise you also will be cut off.

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 14:20

14:20 Do not destroy the work of God for the sake of food. For although all things are clean, ⁵  it is wrong to cause anyone to stumble by what you eat.

Roma 12:7

12:7 If it is service, he must serve; if it is teaching, he must teach;

Roma 2:25

2:25 For circumcision ⁶  has its value if you practice the law, but ⁷  if you break the law, ⁸  your circumcision has become uncircumcision.

Roma 8:13

8:13 (for if you live according to the flesh, you will ⁹  die), ¹⁰  but if by the Spirit you put to death the deeds of the body you will live.

Roma 3:6

3:6 Absolutely not! For otherwise how could God judge the world?

Roma 8:31

8:31 What then shall we say about these things? If God is for us, who can be against us?

Roma 11:21

11:21 For if God did not spare the natural branches, perhaps he will not spare you.

Roma 10:14

10:14 How are they to call on one they have not believed in? And how are they to believe in one they have not heard of? And how are they to hear without someone preaching to them ¹¹ ?

Roma 11:6

11:6 And if it is by grace, it is no longer by works, otherwise grace would no longer be grace.

Roma 12:20

12:20 Rather, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head. ¹² 

Roma 14:8

14:8 If we live, we live for the Lord; if we die, we die for the Lord. Therefore, whether we live or die, we are the Lord’s.

Roma 8:9

8:9 You, however, are not in ¹³  the flesh but in the Spirit, if indeed the Spirit of God lives in you. Now if anyone does not have the Spirit of Christ, this person does not belong to him.

Roma 8:17

8:17 And if children, then heirs (namely, heirs of God and also fellow heirs with Christ) ¹⁴  – if indeed we suffer with him so we may also be glorified with him.

Roma 11:16

11:16 If the first portion ¹⁵  of the dough offered is holy, then the whole batch is holy, and if the root is holy, so too are the branches. ¹⁶ 

Roma 6:8

6:8 Now if we died with Christ, we believe that we will also live with him.

Roma 7:16

7:16 But if I do what I don’t want, I agree that the law is good. ¹⁷ 

Roma 7:3

7:3 So then, ¹⁸  if she is joined to another man while her husband is alive, she will be called an adulteress. But if her ¹⁹  husband dies, she is free from that law, and if she is joined to another man, she is not an adulteress.

Roma 3:1

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

Roma 9:14

9:14 What shall we say then? Is there injustice with God? Absolutely not!

Roma 12:8

12:8 if it is exhortation, he must exhort; if it is contributing, he must do so with sincerity; if it is leadership, he must do so with diligence; if it is showing mercy, he must do so with cheerfulness.

Roma 2:26

2:26 Therefore if the uncircumcised man obeys ²⁰  the righteous requirements of the law, will not his uncircumcision be regarded as circumcision?

Roma 10:9

10:9 because if you confess with your mouth that Jesus is Lord ²¹  and believe in your heart that God raised him from the dead, you will be saved.

Roma 11:23

11:23 And even they – if they do not continue in their unbelief – will be grafted in, for God is able to graft them in again.

Roma 3:3

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

Roma 4:2

4:2 For if Abraham was declared righteous ²²  by the works of the law, he has something to boast about – but not before God.

Roma 8:6

8:6 For the outlook ²³  of the flesh is death, but the outlook of the Spirit is life and peace,

Roma 8:25

8:25 But if we hope for what we do not see, we eagerly wait for it with endurance. ²⁴ 

Roma 13:4

13:4 for it is God’s servant for your good. But if you do wrong, be in fear, for it does not bear the sword in vain. It is God’s servant to administer retribution on the wrongdoer.

Roma 14:15

14:15 For if your brother or sister ²⁵  is distressed because of what you eat, ²⁶  you are no longer walking in love. ²⁷  Do not destroy by your food someone for whom Christ died.

Roma 3:5

3:5 But if our unrighteousness demonstrates ²⁸  the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is he? ²⁹  (I am speaking in human terms.) ³⁰ 

Roma 3:7

3:7 For if by my lie the truth of God enhances ³¹  his glory, why am I still actually being judged as a sinner?

Roma 4:14

4:14 For if they become heirs by the law, faith is empty and the promise is nullified. ³² 

Roma 8:10

8:10 But if Christ is in you, your body is dead because of sin, but ³³  the Spirit is your life ³⁴  because of righteousness.

Roma 11:12

11:12 Now if their transgression means riches for the world and their defeat means riches for the Gentiles, how much more will their full restoration ³⁵  bring?

Roma 11:15

11:15 For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?

Roma 12:6

12:6 And we have different gifts ³⁶  according to the grace given to us. If the gift is prophecy, that individual must use it in proportion to his faith.

Roma 7:7

7:7 What shall we say then? Is the law sin? Absolutely not! Certainly, I ³⁷  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 ³⁸  if the law had not said, “Do not covet.” ³⁹ 

Roma 8:11

8:11 Moreover if the Spirit of the one ⁴⁰  who raised Jesus from the dead lives in you, the one who raised Christ ⁴¹  from the dead will also make your mortal bodies alive through his Spirit who lives in you. ⁴² 

Roma 13:3

13:3 (for rulers cause no fear for good conduct but for bad). Do you desire not to fear authority? Do good and you will receive its commendation,

Roma 11:24

11:24 For if you were cut off from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these natural branches be grafted back into their own olive tree?

Roma 12:12

12:12 Rejoice in hope, endure in suffering, persist in prayer.

Roma 12:15

12:15 Rejoice with those who rejoice, weep with those who weep.

Roma 12:18

12:18 If possible, so far as it depends on you, live peaceably with all people. ⁴³ 

Roma 3:4

3:4 Absolutely not! Let God be proven true, and every human being ⁴⁴  shown up as a liar, ⁴⁵  just as it is written: “so that you will be justified ⁴⁶  in your words and will prevail when you are judged.” ⁴⁷ 

Roma 3:30

3:30 Since God is one, ⁴⁸  he will justify the circumcised by faith and the uncircumcised through faith.

Roma 4:15

4:15 For the law brings wrath, because where there is no law there is no transgression ⁴⁹  either.

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. ⁵⁰ 

Roma 7:2

7:2 For a married woman is bound by law to her husband as long as he lives, but if her ⁵¹  husband dies, she is released from the law of the marriage. ⁵² 

Roma 7:20

7:20 Now if I do what I do not want, it is no longer me doing it but sin that lives in me.

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 10:15

10:15 And how are they to preach unless they are sent? As it is written, “How timely ⁵³  is the arrival ⁵⁴  of those who proclaim the good news.” ⁵⁵ 

Roma 11:14

11:14 if somehow I could provoke my people to jealousy and save some of them.

Roma 14:14

14:14 I know and am convinced in the Lord Jesus that there is nothing unclean in itself; still, it is unclean to the one who considers it unclean.

Roma 14:23

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. ⁵⁶ 

Roma 1:10

1:10 and I always ask ⁵⁷  in my prayers, if perhaps now at last I may succeed in visiting you according to the will of God. ⁵⁸ 

Roma 2:13

2:13 For it is not those who hear the law who are righteous before God, but those who do the law will be declared righteous. ⁵⁹ 

Roma 3:31--4:1

3:31 Do we then nullify ⁶⁰  the law through faith? Absolutely not! Instead ⁶¹  we uphold the law.

The Illustration of Justification

4:1 What then shall we say that Abraham, our ancestor according to the flesh, ⁶²  has discovered regarding this matter? ⁶³ 

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 7:21

7:21 So, I find the law that when I want to do good, evil is present with me.

Roma 8:18

8:18 For I consider that our present sufferings cannot even be compared ⁶⁴  to the glory that will be revealed to us.

Roma 12:17

12:17 Do not repay anyone evil for evil; consider what is good before all people. ⁶⁵ 

Roma 14:18

14:18 For the one who serves Christ in this way is pleasing to God and approved by people. ⁶⁶ 

Roma 14:21

14:21 It is good not to eat meat or drink wine or to do anything that causes your brother to stumble. ⁶⁷ 

Roma 15:29

15:29 and I know that when I come to you I will come in the fullness of Christ’s blessing.

Roma 15:32

15:32 so that by God’s will I may come to you with joy and be refreshed in your company.

Roma 16:16

16:16 Greet one another with a holy kiss. All the churches of Christ greet you.

Roma 15:27

15:27 For they were pleased to do this, and indeed they are indebted to the Jerusalem saints. ⁶⁸  For if the Gentiles have shared in their spiritual things, they are obligated also to minister to them in material things.

Roma 5:15

5:15 But the gracious gift is not like the transgression. ⁶⁹  For if the many died through the transgression of the one man, ⁷⁰  how much more did the grace of God and the gift by the grace of the one man Jesus Christ multiply to the many!

Roma 5:17

5:17 For if, by the transgression of the one man, ⁷¹  death reigned through the one, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ!

Roma 2:14

2:14 For whenever the Gentiles, ⁷²  who do not have the law, do by nature ⁷³  the things required by the law, ⁷⁴  these who do not have the law are a law to themselves.

Roma 2:17

The Condemnation of the Jew

2:17 But if you call yourself a Jew and rely on the law ⁷⁵  and boast of your relationship to God ⁷⁶ 

Roma 2:21

2:21 therefore ⁷⁷  you who teach someone else, do you not teach yourself? You who preach against stealing, do you steal?

Roma 2:27

2:27 And will not the physically uncircumcised man ⁷⁸  who keeps the law judge you who, despite ⁷⁹  the written code ⁸⁰  and circumcision, transgress the law?

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. ⁸¹  (Their ⁸²  condemnation is deserved!)

Roma 4:4

4:4 Now to the one who works, his pay is not credited due to grace but due to obligation. ⁸³ 

Roma 5:7

5:7 (For rarely will anyone die for a righteous person, though for a good person perhaps someone might possibly dare to die.) ⁸⁴ 

Roma 5:13

5:13 for before the law was given, ⁸⁵  sin was in the world, but there is no accounting for sin ⁸⁶  when there is no law.

Roma 8:7

8:7 because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so.

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 8:28

8:28 And we know that all things work together ⁸⁷  for good for those who love God, who are called according to his purpose,

Roma 9:29

9:29 Just ⁸⁸  as Isaiah predicted,

“If the Lord of armies ⁸⁹  had not left us descendants,

we would have become like Sodom,

and we would have resembled Gomorrah.” ⁹⁰ 

Roma 10:5

10:5 For Moses writes about the righteousness that is by the law: “The one who does these things will live by them.” ⁹¹ 

Roma 14:2

14:2 One person believes in eating everything, but the weak person eats only vegetables.

Roma 14:22

14:22 The faith ⁹²  you have, keep to yourself before God. Blessed is the one who does not judge himself by what he approves.

Roma 2:1

The Condemnation of the Moralist

2:1 ⁹³ Therefore ⁹⁴  you are without excuse, ⁹⁵  whoever you are, ⁹⁶  when you judge someone else. ⁹⁷  For on whatever grounds ⁹⁸  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 ⁹⁹  by the Spirit ¹⁰⁰  and not by the written code. ¹⁰¹  This person’s ¹⁰²  praise is not from people but from God.

Roma 4:12

4:12 And he is also the father of the circumcised, ¹⁰³  who are not only circumcised, but who also walk in the footsteps of the faith that our father Abraham possessed when he was still uncircumcised. ¹⁰⁴ 

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 6:16

6:16 Do you not know that if you present yourselves ¹⁰⁵  as obedient slaves, ¹⁰⁶  you are slaves of the one you obey, either of sin resulting in death, or obedience resulting in righteousness? ¹⁰⁷ 

Roma 10:19

10:19 But again I ask, didn’t Israel understand? ¹⁰⁸  First Moses says, “I will make you jealous by those who are not a nation; with a senseless nation I will provoke you to anger.” ¹⁰⁹ 

Roma 11:17

11:17 Now if some of the branches were broken off, and you, a wild olive shoot, were grafted in among them and participated in ¹¹⁰  the richness of the olive root,

Roma 13:7

13:7 Pay everyone what is owed: taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due.

Roma 2:12

2:12 For all who have sinned apart from the law ¹¹¹  will also perish apart from the law, and all who have sinned under the law will be judged by the law.

Roma 4:16

4:16 For this reason it is by faith so that it may be by grace, ¹¹²  with the result that the promise may be certain to all the descendants – not only to those who are under the law, but also to those who have the faith of Abraham, ¹¹³  who is the father of us all

Roma 7:13

7:13 Did that which is good, then, become death to me? Absolutely not! But sin, so that it would be shown to be sin, produced death in me through what is good, so that through the commandment sin would become utterly sinful.

[11:22]  ¹ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[11:22]  ² tn Grk “if you continue in (the) kindness.”

[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?”

[14:20]  ⁵ sn Here clean refers to food being ceremonially clean.

[2:25]  ⁶ 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]  ⁷ tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:25]  ⁸ tn Grk “if you should be a transgressor of the law.”

[8:13]  ⁹ tn Grk “are about to, are certainly going to.”

[8:13]  ¹⁰ sn This remark is parenthetical to Paul’s argument.

[10:14]  ¹¹ tn Grk “preaching”; the words “to them” are supplied for clarification.

[12:20]  ¹² sn A quotation from Prov 25:21-22.

[8:9]  ¹³ tn Or “are not controlled by the flesh but by the Spirit.”

[8:17]  ¹⁴ tn Grk “on the one hand, heirs of God; on the other hand, fellow heirs with Christ.” Some prefer to render v. 17 as follows: “And if children, then heirs – that is, heirs of God. Also fellow heirs with Christ if indeed we suffer with him so we may also be glorified with him.” Such a translation suggests two distinct inheritances, one coming to all of God’s children, the other coming only to those who suffer with Christ. The difficulty of this view, however, is that it ignores the correlative conjunctions μέν…δέ (men…de, “on the one hand…on the other hand”): The construction strongly suggests that the inheritances cannot be separated since both explain “then heirs.” For this reason, the preferred translation puts this explanation in parentheses.

[11:16]  ¹⁵ tn Grk “firstfruits,” a term for the first part of something that has been set aside and offered to God before the remainder can be used.

[11:16]  ¹⁶ sn Most interpreters see Paul as making use of a long-standing metaphor of the olive tree (the root…the branches) as a symbol for Israel. See, in this regard, Jer 11:16, 19. A. T. Hanson, Studies in Paul’s Technique and Theology, 121-24, cites rabbinic use of the figure of the olive tree, and goes so far as to argue that Rom 11:17-24 is a midrash on Jer 11:16-19.

[7:16]  ¹⁷ tn Grk “I agree with the law that it is good.”

[7:3]  ¹⁸ 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.

[7:3]  ¹⁹ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[2:26]  ²⁰ tn The Greek word φυλάσσω (fulassw, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.

[10:9]  ²¹ tn Or “the Lord.” The Greek construction, along with the quotation from Joel 2:32 in v. 13 (in which the same “Lord” seems to be in view) suggests that κύριον (kurion) is to be taken as “the Lord,” that is, Yahweh. Cf. D. B. Wallace, “The Semantics and Exegetical Significance of the Object-Complement Construction in the New Testament,” GTJ 6 (1985): 91-112.

[4:2]  ²² tn Or “was justified.”

[8:6]  ²³ tn Or “mindset,” “way of thinking” (twice in this verse and once in v. 7). The Greek term φρόνημα does not refer to one’s mind, but to one’s outlook or mindset.

[8:25]  ²⁴ tn Or “perseverance.”

[14:15]  ²⁵ tn Grk “brother.”

[14:15]  ²⁶ tn Grk “on account of food.”

[14:15]  ²⁷ tn Grk “according to love.”

[3:5]  ²⁸ tn Or “shows clearly.”

[3:5]  ²⁹ tn Grk “That God is not unjust to inflict wrath, is he?”

[3:5]  ³⁰ sn The same expression occurs in Gal 3:15, and similar phrases in Rom 6:19 and 1 Cor 9:8.

[3:7]  ³¹ tn Grk “abounded unto.”

[4:14]  ³² tn Grk “rendered inoperative.”

[8:10]  ³³ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[8:10]  ³⁴ tn Or “life-giving.” Grk “the Spirit is life.”

[11:12]  ³⁵ tn Or “full inclusion”; Grk “their fullness.”

[12:6]  ³⁶ tn This word comes from the same root as “grace” in the following clause; it means “things graciously given,” “grace-gifts.”

[7:7]  ³⁷ 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]  ³⁸ tn Grk “I would not have known covetousness.”

[7:7]  ³⁹ sn A quotation from Exod 20:17 and Deut 5:21.

[8:11]  ⁴⁰ sn The one who raised Jesus from the dead refers to God (also in the following clause).

[8:11]  ⁴¹ tc Several mss read ᾿Ιησοῦν (Ihsoun, “Jesus”) after Χριστόν (Criston, “Christ”; א* A D* 630 1506 1739 1881 pc bo); C 81 104 lat have ᾿Ιησοῦν Χριστόν. The shorter reading is more likely to be original, though, both because of external evidence (א² B D² F G Ψ 33 Ï sa) and internal evidence (scribes were much more likely to add the name “Jesus” if it were lacking than to remove it if it were already present in the text, especially to harmonize with the earlier mention of Jesus in the verse).

[8:11]  ⁴² tc Most mss (B D F G Ψ 33 1739 1881 Ï lat) have διά (dia) followed by the accusative: “because of his Spirit who lives in you.” The genitive “through his Spirit” is supported by א A C⁽*⁾ 81 104 1505 1506 al, and is slightly preferred.

[12:18]  ⁴³ tn Here ἄνθρωπος (anqrwpo") is used as a generic and refers to both men and women.

[3:4]  ⁴⁴ tn Grk “every man”; but ἄνθρωπος (anqrwpo") is used in a generic sense here to stress humanity rather than masculinity.

[3:4]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ tn Or “prevail when you judge.” A quotation from Ps 51:4.

[3:30]  ⁴⁸ tn Grk “but if indeed God is one.”

[4:15]  ⁴⁹ tn Or “violation.”

[6:5]  ⁵⁰ tn Grk “we will certainly also of his resurrection.”

[7:2]  ⁵¹ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[7:2]  ⁵² tn Grk “husband.”

[7:2]  sn Paul’s example of the married woman and the law of the marriage illustrates that death frees a person from obligation to the law. Thus, in spiritual terms, a person who has died to what controlled us (v. 6) has been released from the law to serve God in the new life produced by the Spirit.

[10:15]  ⁵³ tn The word in this context seems to mean “coming at the right or opportune time” (see BDAG 1103 s.v. ὡραῖος 1); it may also mean “beautiful, attractive, welcome.”

[10:15]  ⁵⁴ tn Grk “the feet.” The metaphorical nuance of “beautiful feet” is that such represent timely news.

[10:15]  ⁵⁵ sn A quotation from Isa 52:7; Nah 1:15.

[14:23]  ⁵⁶ tc Some mss insert 16:25-27 at this point. See the tc note at 16:25 for more information.

[1:10]  ⁵⁷ tn Grk “remember you, always asking.”

[1:10]  ⁵⁸ tn Grk “succeed in coming to you in the will of God.”

[2:13]  ⁵⁹ tn The Greek sentence expresses this contrast more succinctly than is possible in English. Grk “For not the hearers of the law are righteous before God, but the doers of the law will be declared righteous.”

[3:31]  ⁶⁰ tn Grk “render inoperative.”

[3:31]  ⁶¹ tn Grk “but” (Greek ἀλλά, alla).

[4:1]  ⁶² tn Or “according to natural descent” (BDAG 916 s.v. σάρξ 4).

[4:1]  ⁶³ tn Grk “has found?”

[8:18]  ⁶⁴ tn Grk “are not worthy [to be compared].”

[12:17]  ⁶⁵ tn Here ἄνθρωπος (anqrwpo") is used as a generic and refers to both men and women.

[14:18]  ⁶⁶ tn Grk “by men”; but ἄνθρωπος (anqrwpo") is generic here (“people”) since the contrast in context is between God and humanity.

[14:21]  ⁶⁷ tc A large number of mss, some of them quite important (Ì^46vid א² B D F G Ψ 0209 33 1881 Ï lat sa), read “or to be offended or to be made weak” after “to stumble.” The shorter reading “to stumble” is found only in Alexandrian mss (א* A C 048 81 945 1506 1739 pc bo). Although external evidence favors inclusion, internal evidence points to a scribal expansion, perhaps reminiscent of 1 Cor 8:11-13. The shorter reading is therefore preferred.

[15:27]  ⁶⁸ tn Grk “to them”; the referent (the Jerusalem saints) has been specified in the translation for clarity.

[5:15]  ⁶⁹ tn Grk “but not as the transgression, so also [is] the gracious gift.”

[5:15]  ⁷⁰ sn Here the one man refers to Adam (cf. 5:14).

[5:17]  ⁷¹ sn Here the one man refers to Adam (cf. 5:14).

[2:14]  ⁷² sn Gentile is a NT term for a non-Jew.

[2:14]  ⁷³ 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]  ⁷⁴ tn Grk “do by nature the things of the law.”

[2:17]  ⁷⁵ sn The law refers to the Mosaic law, described mainly in the OT books of Exodus, Leviticus, Numbers, and Deuteronomy.

[2:17]  ⁷⁶ tn Grk “boast in God.” This may be an allusion to Jer 9:24.

[2:21]  ⁷⁷ 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).

[2:27]  ⁷⁸ 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]  ⁷⁹ 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]  ⁸⁰ tn Grk “letter.”

[3:8]  ⁸¹ tn Grk “(as we are slandered and some affirm that we say…).”

[3:8]  ⁸² 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.

[4:4]  ⁸³ tn Grk “not according to grace but according to obligation.”

[5:7]  ⁸⁴ sn Verse 7 forms something of a parenthetical comment in Paul’s argument.

[5:13]  ⁸⁵ tn Grk “for before the law.”

[5:13]  ⁸⁶ tn Or “sin is not reckoned.”

[8:28]  ⁸⁷ tc ὁ θεός (Jo qeos, “God”) is found after the verb συνεργεῖ (sunergei, “work”) in v. 28 by Ì⁴⁶ A B 81 sa; the shorter reading is found in א C D F G Ψ 33 1739 1881 Ï latt sy bo. Although the inclusion is supported by a significant early papyrus, the alliance of significant Alexandrian and Western witnesses favors the shorter reading. As well, the longer reading is evidently motivated by a need for clarification. Since ὁ θεός is textually suspect, it is better to read the text without it. This leaves two good translational options: either “he works all things together for good” or “all things work together for good.” In the first instance the subject is embedded in the verb and “God” is clearly implied (as in v. 29). In the second instance, πάντα (panta) becomes the subject of an intransitive verb. In either case, “What is expressed is a truly biblical confidence in the sovereignty of God” (C. E. B. Cranfield, Romans [ICC], 1:427).

[9:29]  ⁸⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:29]  ⁸⁹ tn Traditionally, “Lord of hosts”; Grk “Lord Sabaoth,” which means “Lord of the [heavenly] armies,” sometimes translated more generally as “Lord Almighty.”

[9:29]  ⁹⁰ sn A quotation from Isa 1:9.

[10:5]  ⁹¹ sn A quotation from Lev 18:5.

[14:22]  ⁹² 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.

[2:1]  ⁹³ 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]  ⁹⁴ 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]  ⁹⁵ tn That is, “you have nothing to say in your own defense” (so translated by TCNT).

[2:1]  ⁹⁶ tn Grk “O man.”

[2:1]  ⁹⁷ tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”

[2:1]  ⁹⁸ tn Grk “in/by (that) which.”

[2:29]  ⁹⁹ sn On circumcision is of the heart see Lev 26:41; Deut 10:16; Jer 4:4; Ezek 44:9.

[2:29]  ¹⁰⁰ 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]  ¹⁰¹ tn Grk “letter.”

[2:29]  ¹⁰² 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.

[4:12]  ¹⁰³ tn Grk “the father of circumcision.”

[4:12]  ¹⁰⁴ tn Grk “the ‘in-uncircumcision faith’ of our father Abraham.”

[6:16]  ¹⁰⁵ tn Grk “to whom you present yourselves.”

[6:16]  ¹⁰⁶ tn Grk “as slaves for obedience.” See the note on the word “slave” in 1:1.

[6:16]  ¹⁰⁷ tn Grk “either of sin unto death, or obedience unto righteousness.”

[10:19]  ¹⁰⁸ tn Grk “Israel did not ‘not know,’ did he?” The double negative in Greek has been translated as a positive affirmation for clarity (see v. 18 above for a similar situation).

[10:19]  ¹⁰⁹ sn A quotation from Deut 32:21.

[11:17]  ¹¹⁰ tn Grk “became a participant of.”

[2:12]  ¹¹¹ sn This is the first occurrence of law (nomos) in Romans. Exactly what Paul means by the term has been the subject of much scholarly debate. According to J. A. Fitzmyer (Romans [AB], 131-35; 305-6) there are at least four different senses: (1) figurative, as a “principle”; (2) generic, meaning “a law”; (3) as a reference to the OT or some part of the OT; and (4) as a reference to the Mosaic law. This last usage constitutes the majority of Paul’s references to “law” in Romans.

[4:16]  ¹¹² tn Grk “that it might be according to grace.”

[4:16]  ¹¹³ tn Grk “those who are of the faith of Abraham.”