Discovery BoxRomans 2:1
Context2:1 1 Therefore 2 you are without excuse, 3 whoever you are, 4 when you judge someone else. 5 For on whatever grounds 6 you judge another, you condemn yourself, because you who judge practice the same things.
Romans 3:19
Context3:19 Now we know that whatever the law says, it says to those who are under 7 the law, so that every mouth may be silenced and the whole world may be held accountable to God.
Romans 5:12
Context5:12 So then, just as sin entered the world through one man and death through sin, and so death spread to all people 8 because 9 all sinned –
Romans 7:7
Context7:7 What shall we say then? Is the law sin? Absolutely not! Certainly, I 10 would not have known sin except through the law. For indeed I would not have known what it means to desire something belonging to someone else 11 if the law had not said, “Do not covet.” 12
Romans 8:34
Context8:34 Who is the one who will condemn? Christ 13 is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us.
Romans 12:3
Context12:3 For by the grace given to me I say to every one of you not to think more highly of yourself than you ought to think, but to think with sober discernment, as God has distributed to each of you 14 a measure of faith. 15
Romans 14:4
Context14:4 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 16 is able to make him stand.
[2:1] 1 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] 2 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] 3 tn That is, “you have nothing to say in your own defense” (so translated by TCNT).
[2:1] 5 tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”
[2:1] 6 tn Grk “in/by (that) which.”
[3:19] 7 tn Grk “in,” “in connection with.”
[5:12] 13 tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.
[5:12] 14 tn The translation of the phrase ἐφ᾿ ᾧ (ef Jw) has been heavily debated. For a discussion of all the possibilities, see C. E. B. Cranfield, “On Some of the Problems in the Interpretation of Romans 5.12,” SJT 22 (1969): 324-41. Only a few of the major options can be mentioned here: (1) the phrase can be taken as a relative clause in which the pronoun refers to Adam, “death spread to all people in whom [Adam] all sinned.” (2) The phrase can be taken with consecutive (resultative) force, meaning “death spread to all people with the result that all sinned.” (3) Others take the phrase as causal in force: “death spread to all people because all sinned.”
[7:7] 19 sn Romans 7:7-25. There has been an enormous debate over the significance of the first person singular pronouns (“I”) in this passage and how to understand their referent. Did Paul intend (1) a reference to himself and other Christians too; (2) a reference to his own pre-Christian experience as a Jew, struggling with the law and sin (and thus addressing his fellow countrymen as Jews); or (3) a reference to himself as a child of Adam, reflecting the experience of Adam that is shared by both Jews and Gentiles alike (i.e., all people everywhere)? Good arguments can be assembled for each of these views, and each has problems dealing with specific statements in the passage. The classic argument against an autobiographical interpretation was made by W. G. Kümmel, Römer 7 und die Bekehrung des Paulus. A good case for seeing at least an autobiographical element in the chapter has been made by G. Theissen, Psychologische Aspekte paulinischer Theologie [FRLANT], 181-268. One major point that seems to favor some sort of an autobiographical reading of these verses is the lack of any mention of the Holy Spirit for empowerment in the struggle described in Rom 7:7-25. The Spirit is mentioned beginning in 8:1 as the solution to the problem of the struggle with sin (8:4-6, 9).
[7:7] 20 tn Grk “I would not have known covetousness.”
[7:7] 21 sn A quotation from Exod 20:17 and Deut 5:21.
[8:34] 25 tc ‡ A number of significant and early witnesses, along with several others (Ì46vid א A C F G L Ψ 6 33 81 104 365 1505 al lat bo), read ᾿Ιησοῦς (Ihsous, “Jesus”) after Χριστός (Cristos, “Christ”) in v. 34. But the shorter reading is not unrepresented (B D 0289 1739 1881 Ï sa). Once ᾿Ιησοῦς got into the text, what scribe would omit it? Although the external evidence is on the side of the longer reading, internally such an expansion seems suspect. The shorter reading is thus preferred. NA27 has the word in brackets, indicating doubt as to its authenticity.
[12:3] 31 tn The words “of you” have been supplied for clarity.
[12:3] 32 tn Or “to each as God has distributed a measure of faith.”
[14:4] 37 tc Most
