Romans 11:7

11:7 What then? Israel failed to obtain what it was diligently seeking, but the elect obtained it. The ¹  rest were hardened,

Romans 11:30

11:30 Just as you were formerly disobedient to God, but have now received mercy due to their disobedience,

Romans 11:2

11:2 God has not rejected his people whom he foreknew! Do you not know what the scripture says about Elijah, how he pleads with God against Israel?

Romans 2:13-14

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. ²  2:14 For whenever the Gentiles, ³  who do not have the law, do by nature ⁴  the things required by the law, ⁵  these who do not have the law are a law to themselves.

Romans 2:1

The Condemnation of the Moralist

2:1 ⁶ Therefore ⁷  you are without excuse, ⁸  whoever you are, ⁹  when you judge someone else. ¹⁰  For on whatever grounds ¹¹  you judge another, you condemn yourself, because you who judge practice the same things.

Romans 1:13

1:13 I do not want you to be unaware, ¹²  brothers and sisters, ¹³  that I often intended to come to you (and was prevented until now), so that I may have some fruit even among you, just as I already have among the rest of the Gentiles. ¹⁴ 

Romans 1:16

The Power of the Gospel

1:16 For I am not ashamed of the gospel, for it is God’s power for salvation to everyone who believes, to the Jew first and also to the Greek. ¹⁵ 

Romans 1:2

1:2 This gospel ¹⁶  he promised beforehand through his prophets in the holy scriptures,

Romans 2:10

2:10 but ¹⁷  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 ¹⁸ Therefore ¹⁹  you are without excuse, ²⁰  whoever you are, ²¹  when you judge someone else. ²²  For on whatever grounds ²³  you judge another, you condemn yourself, because you who judge practice the same things.

Romans 2:10

2:10 but ²⁴  glory and honor and peace for everyone who does good, for the Jew first and also the Greek.

Romans 2:2

2:2 Now we know that God’s judgment is in accordance with truth ²⁵  against those who practice such things.

Romans 1:1

Salutation

1:1 From Paul, ²⁶  a slave ²⁷  of Christ Jesus, ²⁸  called to be an apostle, ²⁹  set apart for the gospel of God. ³⁰ 

[11:7]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[2:13]  ² 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.”

[2:14]  ³ sn Gentile is a NT term for a non-Jew.

[2:14]  ⁴ 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]  ⁵ tn Grk “do by nature the things of the law.”

[2:1]  ⁶ 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]  ⁷ 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]  ⁸ tn That is, “you have nothing to say in your own defense” (so translated by TCNT).

[2:1]  ⁹ tn Grk “O man.”

[2:1]  ¹⁰ tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”

[2:1]  ¹¹ tn Grk “in/by (that) which.”

[1:13]  ¹² sn The expression “I do not want you to be unaware [Grk ignorant]” also occurs in 1 Cor 10:1; 12:1; 1 Thess 4:13. Paul uses the phrase to signal that he is about to say something very important.

[1:13]  ¹³ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:13]  ¹⁴ tn Grk “in order that I might have some fruit also among you just as also among the rest of the Gentiles.”

[1:16]  ¹⁵ sn Here the Greek refers to anyone who is not Jewish.

[1:2]  ¹⁶ tn Grk “the gospel of God, which he promised.” Because of the length and complexity of this sentence in Greek, it was divided into shorter English sentences in keeping with contemporary English style. To indicate the referent of the relative pronoun (“which”), the word “gospel” was repeated at the beginning of v. 2.

[2:10]  ¹⁷ tn Grk “but even,” to emphasize the contrast. The second word has been omitted since it is somewhat redundant in English idiom.

[2:1]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn That is, “you have nothing to say in your own defense” (so translated by TCNT).

[2:1]  ²¹ tn Grk “O man.”

[2:1]  ²² tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”

[2:1]  ²³ tn Grk “in/by (that) which.”

[2:10]  ²⁴ tn Grk “but even,” to emphasize the contrast. The second word has been omitted since it is somewhat redundant in English idiom.

[2:2]  ²⁵ tn Or “based on truth.”

[1:1]  ²⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²⁷ tn Traditionally, “servant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ²⁸ tc Many important mss, as well as several others (̲⁶ א A G Ψ 33 1739 1881 Ï), have a reversed order of these words and read “Jesus Christ” rather than “Christ Jesus” (̹⁰ B 81 pc). The meaning is not affected in either case, but the reading “Christ Jesus” is preferred as slightly more difficult and thus more likely the original (a scribe who found it would be prone to change it to the more common expression). At the same time, Paul is fond of the order “Christ Jesus,” especially in certain letters such as Romans, Galatians, and Philippians. As well, the later Pauline letters almost uniformly use this order in the salutations. A decision is difficult, but “Christ Jesus” is slightly preferred.

[1:1]  ²⁹ tn Grk “a called apostle.”

[1:1]  ³⁰ tn The genitive in the phrase εὐαγγέλιον θεοῦ (euangelion qeou, “the gospel of God”) could be translated as (1) a subjective genitive (“the gospel which God brings”) or (2) an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. However, in view of God’s action in v. 2 concerning this gospel, a subjective genitive notion (“the gospel which God brings”) is slightly preferred.