Romans 2:27

2:27 And will not the physically uncircumcised man ¹  who keeps the law judge you who, despite ²  the written code ³  and circumcision, transgress the law?

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 2:4

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

Romans 8:2

8:2 For the law of the life-giving Spirit ⁵  in Christ Jesus has set you ⁶  free from the law of sin and death.

Romans 15:3

15:3 For even Christ did not please himself, but just as it is written, “The insults of those who insult you have fallen on me.” ⁷ 

Romans 3:4

3:4 Absolutely not! Let God be proven true, and every human being ⁸  shown up as a liar, ⁹  just as it is written: “so that you will be justified ¹⁰  in your words and will prevail when you are judged.” ¹¹ 

Romans 4:17

4:17 (as it is written, “I have made you the father of many nations”). ¹²  He is our father ¹³  in the presence of God whom he believed – the God who ¹⁴  makes the dead alive and summons the things that do not yet exist as though they already do. ¹⁵ 

Romans 9:17

9:17 For the scripture says to Pharaoh: ¹⁶  “For this very purpose I have raised you up, that I may demonstrate my power in you, and that my name may be proclaimed in all the earth.” ¹⁷ 

Romans 11:22

11:22 Notice therefore the kindness and harshness of God – harshness toward those who have fallen, but ¹⁸  God’s kindness toward you, provided you continue in his kindness; ¹⁹  otherwise you also will be cut off.

[2:27]  ¹ tn Grk “the uncircumcision by nature.” The word “man” is supplied here to make clear that male circumcision (or uncircumcision) is in view.

[2:27]  ² tn Grk “through,” but here the preposition seems to mean “(along) with,” “though provided with,” as BDAG 224 s.v. διά A.3.c indicates.

[2:27]  ³ tn Grk “letter.”

[2:4]  ⁴ tn Grk “being unaware.”

[8:2]  ⁷ tn Grk “for the law of the Spirit of life.”

[8:2]  ⁸ tc Most mss read the first person singular pronoun με (me) here (A D 1739^c 1881 Ï lat sa). The second person singular pronoun σε (se) is superior because of external support (א B {F which reads σαι} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, hleuqerwsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.

[15:3]  ¹⁰ sn A quotation from Ps 69:9.

[3:4]  ¹³ tn Grk “every man”; but ἄνθρωπος (anqrwpo") is used in a generic sense here to stress humanity rather than masculinity.

[3:4]  ¹⁴ tn Grk “Let God be true, and every man a liar.” The words “proven” and “shown up” are supplied in the translation to clarify the meaning.

[3:4]  ¹⁵ tn Grk “might be justified,” a subjunctive verb, but in this type of clause it carries the same sense as the future indicative verb in the latter part. “Will” is more idiomatic in contemporary English.

[3:4]  ¹⁶ tn Or “prevail when you judge.” A quotation from Ps 51:4.

[4:17]  ¹⁶ tn Verses 16-17 comprise one sentence in Greek, but this has been divided into two sentences due to English requirements.

[4:17]  ¹⁷ tn The words “He is our father” are not in the Greek text but are supplied to show that they resume Paul’s argument from 16b. (It is also possible to supply “Abraham had faith” here [so REB], taking the relative clause [“who is the father of us all”] as part of the parenthesis, and making the connection back to “the faith of Abraham,” but such an option is not as likely [C. E. B. Cranfield, Romans [ICC], 1:243].)

[4:17]  ¹⁸ tn “The God” is not in the Greek text but is supplied for clarity.

[4:17]  ¹⁹ tn Or “calls into existence the things that do not exist.” The translation of ὡς ὄντα (Jw" onta) allows for two different interpretations. If it has the force of result, then creatio ex nihilo is in view and the variant rendering is to be accepted (so C. E. B. Cranfield, Romans [ICC], 1:244). A problem with this view is the scarcity of ὡς plus participle to indicate result (though for the telic idea with ὡς plus participle, cf. Rom 15:15; 1 Thess 2:4). If it has a comparative force, then the translation given in the text is to be accepted: “this interpretation fits the immediate context better than a reference to God’s creative power, for it explains the assurance with which God can speak of the ‘many nations’ that will be descended from Abraham” (D. Moo, Romans [NICNT], 282; so also W. Sanday and A. C. Headlam, Romans [ICC], 113). Further, this view is in line with a Pauline idiom, viz., verb followed by ὡς plus participle (of the same verb or, in certain contexts, its antonym) to compare present reality with what is not a present reality (cf. 1 Cor 4:7; 5:3; 7:29, 30 (three times), 31; Col 2:20 [similarly, 2 Cor 6:9, 10]).

[9:17]  ¹⁹ sn Paul uses a typical rabbinic formula here in which the OT scriptures are figuratively portrayed as speaking to Pharaoh. What he means is that the scripture he cites refers (or can be applied) to Pharaoh.

[9:17]  ²⁰ sn A quotation from Exod 9:16.

[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.”