Romans 2:29

2:29 but someone is a Jew who is one inwardly, and circumcision is of the heart ¹  by the Spirit ²  and not by the written code. ³  This person’s ⁴  praise is not from people but from God.

Romans 3:5

3:5 But if our unrighteousness demonstrates ⁵  the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is he? ⁶  (I am speaking in human terms.) ⁷ 

Romans 9:5

9:5 To them belong the patriarchs, ⁸  and from them, ⁹  by human descent, ¹⁰  came the Christ, ¹¹  who is God over all, blessed forever! ¹²  Amen.

Romans 14:23

14:23 But the man who doubts is condemned if he eats, because he does not do so from faith, and whatever is not from faith is sin. ¹³ 

[2:29]  ¹ sn On circumcision is of the heart see Lev 26:41; Deut 10:16; Jer 4:4; Ezek 44:9.

[2:29]  ² tn Some have taken the phrase ἐν πνεύματι (en pneumati, “by/in [the] S/spirit”) not as a reference to the Holy Spirit, but referring to circumcision as “spiritual and not literal” (RSV).

[2:29]  ³ tn Grk “letter.”

[2:29]  ⁴ tn Grk “whose.” The relative pronoun has been replaced by the phrase “this person’s” and, because of the length and complexity of the Greek sentence, a new sentence was started in the translation.

[3:5]  ⁵ tn Or “shows clearly.”

[3:5]  ⁶ tn Grk “That God is not unjust to inflict wrath, is he?”

[3:5]  ⁷ sn The same expression occurs in Gal 3:15, and similar phrases in Rom 6:19 and 1 Cor 9:8.

[9:5]  ⁹ tn Grk “of whom are the fathers.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:5]  ¹⁰ tn Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.

[9:5]  ¹¹ tn Grk “according to the flesh.”

[9:5]  ¹² tn Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)

[9:5]  ¹³ tn Or “the Christ, who is over all, God blessed forever,” or “the Messiah. God who is over all be blessed forever!” or “the Messiah who is over all. God be blessed forever!” The translational difficulty here is not text-critical in nature, but is a problem of punctuation. Since the genre of these opening verses of Romans 9 is a lament, it is probably best to take this as an affirmation of Christ’s deity (as the text renders it). Although the other renderings are possible, to see a note of praise to God at the end of this section seems strangely out of place. But for Paul to bring his lament to a crescendo (that is to say, his kinsmen had rejected God come in the flesh), thereby deepening his anguish, is wholly appropriate. This is also supported grammatically and stylistically: The phrase ὁ ὢν (Jo wn, “the one who is”) is most naturally taken as a phrase which modifies something in the preceding context, and Paul’s doxologies are always closely tied to the preceding context. For a detailed examination of this verse, see B. M. Metzger, “The Punctuation of Rom. 9:5,” Christ and the Spirit in the New Testament, 95-112; and M. J. Harris, Jesus as God, 144-72.

[14:23]  ¹³ tc Some mss insert 16:25-27 at this point. See the tc note at 16:25 for more information.