Romans 1:14

1:14 I am a debtor ¹  both to the Greeks and to the barbarians, both to the wise and to the foolish.

Romans 2:7

2:7 eternal life to those who by perseverance in good works seek glory and honor and immortality,

Romans 2:17-18

The Condemnation of the Jew

2:17 But if you call yourself a Jew and rely on the law ²  and boast of your relationship to God ³  2:18 and know his will ⁴  and approve the superior things because you receive instruction from the law, ⁵ 

Romans 3:29

3:29 Or is God the God of the Jews only? Is he not the God of the Gentiles too? Yes, of the Gentiles too!

Romans 4:21

4:21 He was ⁶  fully convinced that what God ⁷  promised he was also able to do.

Romans 9:24

9:24 even us, whom he has called, not only from the Jews but also from the Gentiles?

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 ⁸  receive mercy.

Romans 16:13

16:13 Greet Rufus, chosen in the Lord, and his mother who was also a mother to me. ⁹ 

[1:14]  ¹ tn Or “obligated.”

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

[2:17]  ³ tn Grk “boast in God.” This may be an allusion to Jer 9:24.

[2:18]  ³ tn Grk “the will.”

[2:18]  ⁴ tn Grk “because of being instructed out of the law.”

[4:21]  ⁴ tn Grk “and being.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:21]  ⁵ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[11:31]  ⁵ 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.

[16:13]  ⁶ tn Grk “and his mother and mine.”