Matthew 12:36

12:36 I ¹  tell you that on the day of judgment, people will give an account for every worthless word they speak.

Romans 2:5

2:5 But because of your stubbornness ²  and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed! ³ 

Romans 2:16

2:16 on the day when God will judge ⁴  the secrets of human hearts, ⁵  according to my gospel ⁶  through Christ Jesus.

Romans 2:2

2:2 Now we know that God’s judgment is in accordance with truth ⁷  against those who practice such things.

Romans 2:9

2:9 There will be ⁸  affliction and distress on everyone ⁹  who does evil, on the Jew first and also the Greek, ¹⁰ 

Romans 3:7

3:7 For if by my lie the truth of God enhances ¹¹  his glory, why am I still actually being judged as a sinner?

Romans 3:1

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

Romans 4:17

4:17 (as it is written, “I have made you the father of many nations”). ¹²  He is our father ¹³  in the presence of God whom he believed – the God who ¹⁴  makes the dead alive and summons the things that do not yet exist as though they already do. ¹⁵ 

[12:36]  ¹ tn Here δέ (de) has not been translated.

[2:5]  ² tn Grk “hardness.” Concerning this imagery, see Jer 4:4; Ezek 3:7; 1 En. 16:3.

[2:5]  ³ tn Grk “in the day of wrath and revelation of the righteous judgment of God.”

[2:16]  ⁴ tn The form of the Greek word is either present or future, but it is best to translate in future because of the context of future judgment.

[2:16]  ⁵ tn Grk “of people.”

[2:16]  ⁶ sn On my gospel cf. Rom 16:25; 2 Tim 2:8.

[2:2]  ⁷ tn Or “based on truth.”

[2:9]  ⁸ tn No verb is expressed in this verse, but the verb “to be” is implied by the Greek construction. Literally “suffering and distress on everyone…”

[2:9]  ⁹ tn Grk “every soul of man.”

[2:9]  ¹⁰ sn Paul uses the term Greek here and in v. 10 to refer to non-Jews, i.e., Gentiles.

[3:7]  ¹¹ tn Grk “abounded unto.”

[4:17]  ¹² tn Verses 16-17 comprise one sentence in Greek, but this has been divided into two sentences due to English requirements.

[4:17]  ¹³ tn The words “He is our father” are not in the Greek text but are supplied to show that they resume Paul’s argument from 16b. (It is also possible to supply “Abraham had faith” here [so REB], taking the relative clause [“who is the father of us all”] as part of the parenthesis, and making the connection back to “the faith of Abraham,” but such an option is not as likely [C. E. B. Cranfield, Romans [ICC], 1:243].)

[4:17]  ¹⁴ tn “The God” is not in the Greek text but is supplied for clarity.

[4:17]  ¹⁵ tn Or “calls into existence the things that do not exist.” The translation of ὡς ὄντα (Jw" onta) allows for two different interpretations. If it has the force of result, then creatio ex nihilo is in view and the variant rendering is to be accepted (so C. E. B. Cranfield, Romans [ICC], 1:244). A problem with this view is the scarcity of ὡς plus participle to indicate result (though for the telic idea with ὡς plus participle, cf. Rom 15:15; 1 Thess 2:4). If it has a comparative force, then the translation given in the text is to be accepted: “this interpretation fits the immediate context better than a reference to God’s creative power, for it explains the assurance with which God can speak of the ‘many nations’ that will be descended from Abraham” (D. Moo, Romans [NICNT], 282; so also W. Sanday and A. C. Headlam, Romans [ICC], 113). Further, this view is in line with a Pauline idiom, viz., verb followed by ὡς plus participle (of the same verb or, in certain contexts, its antonym) to compare present reality with what is not a present reality (cf. 1 Cor 4:7; 5:3; 7:29, 30 (three times), 31; Col 2:20 [similarly, 2 Cor 6:9, 10]).