Romans 2:8-9

2:8 but ¹  wrath and anger to those who live in selfish ambition ²  and do not obey the truth but follow ³  unrighteousness. 2:9 There will be ⁴  affliction and distress on everyone ⁵  who does evil, on the Jew first and also the Greek, ⁶ 

Romans 2:25-26

2:25 For circumcision ⁷  has its value if you practice the law, but ⁸  if you break the law, ⁹  your circumcision has become uncircumcision. 2:26 Therefore if the uncircumcised man obeys ¹⁰  the righteous requirements of the law, will not his uncircumcision be regarded as circumcision?

[2:8]  ¹ tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:8]  ² tn Grk “those who [are] from selfish ambition.”

[2:8]  ³ tn Grk “are persuaded by, obey.”

[2:9]  ⁴ tn No verb is expressed in this verse, but the verb “to be” is implied by the Greek construction. Literally “suffering and distress on everyone…”

[2:9]  ⁵ tn Grk “every soul of man.”

[2:9]  ⁶ sn Paul uses the term Greek here and in v. 10 to refer to non-Jews, i.e., Gentiles.

[2:25]  ⁷ sn Circumcision refers to male circumcision as prescribed in the OT, which was given as a covenant to Abraham in Gen 17:10-14. Its importance for Judaism can hardly be overstated: According to J. D. G. Dunn (Romans [WBC], 1:120) it was the “single clearest distinguishing feature of the covenant people.” J. Marcus has suggested that the terms used for circumcision (περιτομή, peritomh) and uncircumcision (ἀκροβυστία, akrobustia) were probably derogatory slogans used by Jews and Gentiles to describe their opponents (“The Circumcision and the Uncircumcision in Rome,” NTS 35 [1989]: 77-80).

[2:25]  ⁸ tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:25]  ⁹ tn Grk “if you should be a transgressor of the law.”

[2:26]  ¹⁰ tn The Greek word φυλάσσω (fulassw, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.