Romans 14:10

14:10 But you who eat vegetables only – why do you judge your brother or sister? ¹  And you who eat everything – why do you despise your brother or sister? ²  For we will all stand before the judgment seat ³  of God.

Romans 2:17

The Condemnation of the Jew

2:17 But if you call yourself a Jew and rely on the law ⁴  and boast of your relationship to God ⁵ 

Romans 11:18

11:18 do not boast over the branches. But if you boast, remember that you do not support the root, but the root supports you.

Romans 11:20

11:20 Granted! ⁶  They were broken off because of their unbelief, but you stand by faith. Do not be arrogant, but fear!

Romans 2:3

2:3 And do you think, ⁷  whoever you are, when you judge ⁸  those who practice such things and yet do them yourself, ⁹  that you will escape God’s judgment?

Romans 9:20

9:20 But who indeed are you – a mere human being ¹⁰  – to talk back to God? ¹¹  Does what is molded say to the molder, “Why have you made me like this?” ¹² 

Romans 11:17

11:17 Now if some of the branches were broken off, and you, a wild olive shoot, were grafted in among them and participated in ¹³  the richness of the olive root,

Romans 14:22

14:22 The faith ¹⁴  you have, keep to yourself before God. Blessed is the one who does not judge himself by what he approves.

Romans 11:22

11:22 Notice therefore the kindness and harshness of God – harshness toward those who have fallen, but ¹⁵  God’s kindness toward you, provided you continue in his kindness; ¹⁶  otherwise you also will be cut off.

Romans 11:24

11:24 For if you were cut off from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these natural branches be grafted back into their own olive tree?

Romans 14:4

14:4 Who are you to pass judgment on another’s servant? Before his own master he stands or falls. And he will stand, for the Lord ¹⁷  is able to make him stand.

[14:10]  ¹ tn Grk “But why do you judge your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “weak” Christian who eats only vegetables (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.

[14:10]  ² tn Grk “Or again, why do you despise your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “strong” Christian who eats everything (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.

[14:10]  ³ sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

[2:17]  ⁴ sn The law refers to the Mosaic law, described mainly in the OT books of Exodus, Leviticus, Numbers, and Deuteronomy.

[2:17]  ⁵ tn Grk “boast in God.” This may be an allusion to Jer 9:24.

[11:20]  ⁷ tn Grk “well!”, an adverb used to affirm a statement. It means “very well,” “you are correct.”

[2:3]  ¹⁰ tn Grk “do you think this,” referring to the clause in v. 3b.

[2:3]  ¹¹ tn Grk “O man, the one who judges.”

[2:3]  ¹² tn Grk “and do them.” The other words are supplied to bring out the contrast implied in this clause.

[9:20]  ¹³ tn Grk “O man.”

[9:20]  ¹⁴ tn Grk “On the contrary, O man, who are you to talk back to God?”

[9:20]  ¹⁵ sn A quotation from Isa 29:16; 45:9.

[11:17]  ¹⁶ tn Grk “became a participant of.”

[14:22]  ¹⁹ tc ‡ Several important Alexandrian witnesses (א A B C 048) have the relative pronoun ἥν ({hn, “the faith that you have”) at this juncture, but D F G Ψ 1739 1881 Ï lat co lack it. Without the pronoun, the clause is more ambiguous (either “Keep the faith [that] you have between yourself and God” or “Do you have faith? Keep it between yourself and God”). The pronoun thus looks to be a motivated reading, created to clarify the meaning of the text. Even though it is found in the better witnesses, in this instance internal evidence should be given preference. NA²⁷ places the word in brackets, indicating some doubt as to its authenticity.

[11:22]  ²² tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[11:22]  ²³ tn Grk “if you continue in (the) kindness.”

[14:4]  ²⁵ tc Most mss, especially Western and Byzantine (D F G 048 33 1739 1881 Ï latt), read θεός (qeos, “God”) in place of κύριος (kurios, “Lord”) here. However, κύριος is found in many of the most important mss (Ì⁴⁶ א A B C P Ψ pc co), and θεός looks to be an assimilation to θεός in v. 3.