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 5:16

5:16 And the gift is not like the one who sinned. ⁵  For judgment, resulting from the one transgression, ⁶  led to condemnation, but ⁷  the gracious gift from the many failures ⁸  led to justification.

Romans 9:5

9:5 To them belong the patriarchs, ⁹  and from them, ¹⁰  by human descent, ¹¹  came the Christ, ¹²  who is God over all, blessed forever! ¹³  Amen.

Romans 13:11

Motivation to Godly Conduct

13:11 And do this ¹⁴  because we know ¹⁵  the time, that it is already the hour for us to awake from sleep, for our salvation is now nearer than when we became believers.

[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 The relative pronoun has been replaced by the phrase “this person’s” and, because of the length and complexity of the Greek sentence, a new sentence was started in the translation.

[5:16]  ⁵ tn Grk “and not as through the one who sinned [is] the gift.”

[5:16]  ⁶ tn The word “transgression” is not in the Greek text at this point, but has been supplied for clarity.

[5:16]  ⁷ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[5:16]  ⁸ tn Or “falls, trespasses,” the same word used in vv. 15, 17, 18, 20.

[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 Here the relative pronoun has been replaced by a personal pronoun.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.

[13:11]  ¹³ tn Grk “and this,” probably referring to the command to love (13:8-10); hence, “do” is implied from the previous verses.

[13:11]  ¹⁴ tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.