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 2:12

2:12 For all who have sinned apart from the law ⁷  will also perish apart from the law, and all who have sinned under the law will be judged by the law.

Romans 2:27

2:27 And will not the physically uncircumcised man ⁸  who keeps the law judge you who, despite ⁹  the written code ¹⁰  and circumcision, transgress the law?

Romans 8:17

8:17 And if children, then heirs (namely, heirs of God and also fellow heirs with Christ) ¹¹  – if indeed we suffer with him so we may also be glorified with him.

Romans 11:36

11:36 For from him and through him and to him are all things. To him be glory forever! Amen.

Romans 15:11

15:11 And again, “Praise the Lord all you Gentiles, and let all the peoples praise him.” ¹² 

[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.

[2:12]  ⁷ sn This is the first occurrence of law (nomos) in Romans. Exactly what Paul means by the term has been the subject of much scholarly debate. According to J. A. Fitzmyer (Romans [AB], 131-35; 305-6) there are at least four different senses: (1) figurative, as a “principle”; (2) generic, meaning “a law”; (3) as a reference to the OT or some part of the OT; and (4) as a reference to the Mosaic law. This last usage constitutes the majority of Paul’s references to “law” in Romans.

[2:27]  ¹⁰ 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]  ¹¹ 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]  ¹² tn Grk “letter.”

[8:17]  ¹³ tn Grk “on the one hand, heirs of God; on the other hand, fellow heirs with Christ.” Some prefer to render v. 17 as follows: “And if children, then heirs – that is, heirs of God. Also fellow heirs with Christ if indeed we suffer with him so we may also be glorified with him.” Such a translation suggests two distinct inheritances, one coming to all of God’s children, the other coming only to those who suffer with Christ. The difficulty of this view, however, is that it ignores the correlative conjunctions μέν…δέ (men…de, “on the one hand…on the other hand”): The construction strongly suggests that the inheritances cannot be separated since both explain “then heirs.” For this reason, the preferred translation puts this explanation in parentheses.

[15:11]  ¹⁶ sn A quotation from Ps 117:1.