Romans 2:12

2:12 For all who have sinned apart from the law ¹  will also perish apart from the law, and all who have sinned under the law will be judged by the law.

Romans 4:9

4:9 Is this blessedness ²  then for ³  the circumcision ⁴  or also for ⁵  the uncircumcision? For we say, “faith was credited to Abraham as righteousness.” ⁶ 

Romans 4:13

4:13 For the promise ⁷  to Abraham or to his descendants that he would inherit the world was not fulfilled through the law, but through the righteousness that comes by faith.

Romans 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 

Romans 8:10

8:10 But if Christ is in you, your body is dead because of sin, but ⁹  the Spirit is your life ¹⁰  because of righteousness.

Romans 9:15

9:15 For he says to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” ¹¹ 

Romans 9:25

9:25 As he also says in Hosea:

“I will call those who were not my people, ‘My people,’ and I will call her who was unloved, ¹²  ‘My beloved.’” ¹³ 

Romans 9:32

9:32 Why not? Because they pursued ¹⁴  it not by faith but (as if it were possible) by works. ¹⁵  They stumbled over the stumbling stone, ¹⁶ 

Romans 10:8

10:8 But what does it say? “The word is near you, in your mouth and in your heart” ¹⁷  (that is, the word of faith that we preach),

Romans 10:18

10:18 But I ask, have they ¹⁸  not heard? ¹⁹  Yes, they have: ²⁰  Their voice has gone out to all the earth, and their words to the ends of the world. ²¹ 

Romans 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.” ²² 

Romans 11:20

11:20 Granted! ²³  They were broken off because of their unbelief, but you stand by faith. Do not be arrogant, but fear!

Romans 11:31

11:31 so they too have now been disobedient in order that, by the mercy shown to you, they too may now ²⁴  receive mercy.

¹ 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.

² tn Or “happiness.”

³ tn Grk “upon.”

⁴ sn See the note on “circumcision” in 2:25.

⁵ tn Grk “upon.”

⁶ sn A quotation from Gen 15:6.

³ sn Although a singular noun, the promise is collective and does not refer only to Gen 12:7, but as D. Moo (Romans 1-8 [WEC], 279) points out, refers to multiple aspects of the promise to Abraham: multiplied descendants (Gen 12:2), possession of the land (Gen 13:15-17), and his becoming the vehicle of blessing to all people (Gen 12:13).

⁴ tn Grk “we will certainly also of his resurrection.”

⁵ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

⁶ tn Or “life-giving.” Grk “the Spirit is life.”

⁶ sn A quotation from Exod 33:19.

⁷ tn Grk “and her who was not beloved, ‘Beloved.’”

⁸ sn A quotation from Hos 2:23.

⁸ tn Grk “Why? Because not by faith but as though by works.” The verb (“they pursued [it]”) is to be supplied from the preceding verse for the sake of English style; yet a certain literary power is seen in Paul’s laconic style.

⁹ tc Most mss, especially the later ones (א² D Ψ 33 Ï sy), read νόμου (nomou, “of the law”) here, echoing Paul’s usage in Rom 3:20, 28 and elsewhere. The qualifying phrase is lacking in א* A B F G 6 629 630 1739 1881 pc lat co. The longer reading thus is weaker externally and internally, being motivated apparently by a need to clarify.

¹⁰ tn Grk “the stone of stumbling.”

⁹ sn A quotation from Deut 30:14.

¹⁰ tn That is, Israel (see the following verse).

¹¹ tn Grk “they have not ‘not heard,’ have they?” This question is difficult to render in English. The basic question is a negative sentence (“Have they not heard?”), but it is preceded by the particle μή (mh) which expects a negative response. The end result in English is a double negative (“They have not ‘not heard,’ have they?”). This has been changed to a positive question in the translation for clarity. See BDAG 646 s.v. μή 3.a.; D. Moo, Romans (NICNT), 666, fn. 32; and C. E. B. Cranfield, Romans (ICC), 537, for discussion.

¹² tn Here the particle μενοῦνγε (menounge) is correcting the negative response expected by the particle μή (mh) in the preceding question. Since the question has been translated positively, the translation was changed here to reflect that rendering.

¹³ sn A quotation from Ps 19:4.

¹¹ sn A quotation from Isa 65:1.

¹² tn Grk “well!”, an adverb used to affirm a statement. It means “very well,” “you are correct.”

¹³ tc Some important Alexandrian and Western mss (א B D*^,c 1506 pc bo) read νῦν (nun, “now”) here. A few other mss (33 365 pc sa) have ὕστερον (Justeron, “finally”). mss that lack the word are Ì⁴⁶ A D² F G Ψ 1739 1881 Ï latt. External evidence slightly favors omission with good representatives from the major texttypes, and because of the alliance of Alexandrian and Byzantine mss (with the Byzantine going against its normal tendency to embrace the longer reading). Internally, scribes could have added νῦν here to give balance to the preceding clause (οὗτοι νῦν ἠπείθησαν…αὐτοὶ νῦν ἐλεηθῶσιν [|outoi nun hpeiqhsan…autoi nun elehqwsin; “they have now been disobedient…they may now receive mercy”]). However, it seems much more likely that they would have deleted it because of its seeming inappropriateness in this context. That some witnesses have ὕστερον presupposes the presence of νῦν in their ancestors. A decision is difficult, but νῦν is slightly preferred, since it is the more difficult reading and is adequately represented in the mss.