Isaiah 45:22

45:22 Turn to me so you can be delivered, ¹ 

all you who live in the earth’s remote regions!

For I am God, and I have no peer.

Mark 16:16

16:16 The one who believes and is baptized will be saved, but the one who does not believe will be condemned.

Acts 4:12

4:12 And there is salvation in no one else, for there is no other name under heaven given among people ²  by which we must ³  be saved.”

Romans 10:13-15

10:13 For everyone who calls on the name of the Lord will be saved. ⁴ 

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 ⁵ ? 10:15 And how are they to preach unless they are sent? As it is written, “How timely ⁶  is the arrival ⁷  of those who proclaim the good news.” ⁸ 

Romans 10:2

10:2 For I can testify that they are zealous for God, ⁹  but their zeal is not in line with the truth. ¹⁰ 

Romans 2:10

2:10 but ¹¹  glory and honor and peace for everyone who does good, for the Jew first and also the Greek.

Romans 2:1

The Condemnation of the Moralist

2:1 ¹² Therefore ¹³  you are without excuse, ¹⁴  whoever you are, ¹⁵  when you judge someone else. ¹⁶  For on whatever grounds ¹⁷  you judge another, you condemn yourself, because you who judge practice the same things.

Romans 2:4

2:4 Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know ¹⁸  that God’s kindness leads you to repentance?

[45:22]  ¹ tn The Niphal imperative with prefixed vav (ו) indicates purpose after the preceding imperative. The Niphal probably has a tolerative sense, “allow yourselves to be delivered, accept help.”

[4:12]  ² tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[4:12]  ³ sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.

[10:13]  ⁴ sn A quotation from Joel 2:32.

[10:14]  ⁵ tn Grk “preaching”; the words “to them” are supplied for clarification.

[10:15]  ⁶ 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]  ⁷ tn Grk “the feet.” The metaphorical nuance of “beautiful feet” is that such represent timely news.

[10:15]  ⁸ sn A quotation from Isa 52:7; Nah 1:15.

[10:2]  ⁹ tn Grk “they have a zeal for God.”

[10:2]  ¹⁰ tn Grk “in accord with knowledge.”

[2:10]  ¹¹ tn Grk “but even,” to emphasize the contrast. The second word has been omitted since it is somewhat redundant in English idiom.

[2:1]  ¹² 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]  ¹³ 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]  ¹⁴ tn That is, “you have nothing to say in your own defense” (so translated by TCNT).

[2:1]  ¹⁵ tn Grk “O man.”

[2:1]  ¹⁶ tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”

[2:1]  ¹⁷ tn Grk “in/by (that) which.”

[2:4]  ¹⁸ tn Grk “being unaware.”