Romans 3:6

3:6 Absolutely not! For otherwise how could God judge the world?

Romans 14:13

Exhortation for the Strong not to Destroy the Weak

14:13 Therefore we must not pass judgment on one another, but rather determine never to place an obstacle or a trap before a brother or sister. ¹ 

Romans 2:1

The Condemnation of the Moralist

2:1 ² Therefore ³  you are without excuse, ⁴  whoever you are, ⁵  when you judge someone else. ⁶  For on whatever grounds ⁷  you judge another, you condemn yourself, because you who judge practice the same things.

Romans 2:16

2:16 on the day when God will judge ⁸  the secrets of human hearts, ⁹  according to my gospel ¹⁰  through Christ Jesus.

Romans 14:5

14:5 One person regards one day holier than other days, and another regards them all alike. ¹¹  Each must be fully convinced in his own mind.

Romans 2:12

2:12 For all who have sinned apart from the law ¹²  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 ¹³  who keeps the law judge you who, despite ¹⁴  the written code ¹⁵  and circumcision, transgress the law?

Romans 2:3

2:3 And do you think, ¹⁶  whoever you are, when you judge ¹⁷  those who practice such things and yet do them yourself, ¹⁸  that you will escape God’s judgment?

Romans 3:7

3:7 For if by my lie the truth of God enhances ¹⁹  his glory, why am I still actually being judged as a sinner?

Romans 14:3

14:3 The one who eats everything must not despise the one who does not, and the one who abstains must not judge the one who eats everything, for God has accepted him.

Romans 14:10

14:10 But you who eat vegetables only – why do you judge your brother or sister? ²⁰  And you who eat everything – why do you despise your brother or sister? ²¹  For we will all stand before the judgment seat ²²  of God.

Romans 14:22

14:22 The faith ²³  you have, keep to yourself before God. Blessed is the one who does not judge himself by what he approves.

Romans 3:4

3:4 Absolutely not! Let God be proven true, and every human being ²⁴  shown up as a liar, ²⁵  just as it is written: “so that you will be justified ²⁶  in your words and will prevail when you are judged.” ²⁷ 

Romans 14:4

14:4 Who are you to pass judgment on another’s servant? Before his own master he stands or falls. And he will stand, for the Lord ²⁸  is able to make him stand.

[14:13]  ¹ tn Grk “brother.”

[2:1]  ¹ sn Rom 2:1-29 presents unusual difficulties for the interpreter. There have been several major approaches to the chapter and the group(s) it refers to: (1) Rom 2:14 refers to Gentile Christians, not Gentiles who obey the Jewish law. (2) Paul in Rom 2 is presenting a hypothetical viewpoint: If anyone could obey the law, that person would be justified, but no one can. (3) The reference to “the ones who do the law” in 2:13 are those who “do” the law in the right way, on the basis of faith, not according to Jewish legalism. (4) Rom 2:13 only speaks about Christians being judged in the future, along with such texts as Rom 14:10 and 2 Cor 5:10. (5) Paul’s material in Rom 2 is drawn heavily from Diaspora Judaism, so that the treatment of the law presented here cannot be harmonized with other things Paul says about the law elsewhere (E. P. Sanders, Paul, the Law, and the Jewish People, 123); another who sees Rom 2 as an example of Paul’s inconsistency in his treatment of the law is H. Räisänen, Paul and the Law [WUNT], 101-9. (6) The list of blessings and curses in Deut 27–30 provide the background for Rom 2; the Gentiles of 2:14 are Gentile Christians, but the condemnation of Jews in 2:17-24 addresses the failure of Jews as a nation to keep the law as a whole (A. Ito, “Romans 2: A Deuteronomistic Reading,” JSNT 59 [1995]: 21-37).

[2:1]  ² tn Some interpreters (e.g., C. K. Barrett, Romans [HNTC], 43) connect the inferential Διό (dio, “therefore”) with 1:32a, treating 1:32b as a parenthetical comment by Paul.

[2:1]  ³ tn That is, “you have nothing to say in your own defense” (so translated by TCNT).

[2:1]  ⁴ tn Grk “O man.”

[2:1]  ⁵ tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”

[2:1]  ⁶ tn Grk “in/by (that) which.”

[2:16]  ¹ tn The form of the Greek word is either present or future, but it is best to translate in future because of the context of future judgment.

[2:16]  ² tn Grk “of people.”

[2:16]  ³ sn On my gospel cf. Rom 16:25; 2 Tim 2:8.

[14:5]  ¹ tn Grk “For one judges day from day, and one judges all days.”

[2:12]  ¹ 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]  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.”

[2:3]  ¹ tn Grk “do you think this,” referring to the clause in v. 3b.

[2:3]  ² tn Grk “O man, the one who judges.”

[2:3]  ³ tn Grk “and do them.” The other words are supplied to bring out the contrast implied in this clause.

[3:7]  ¹ tn Grk “abounded unto.”

[14:10]  ¹ tn Grk “But why do you judge your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “weak” Christian who eats only vegetables (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.

[14:10]  ² tn Grk “Or again, why do you despise your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “strong” Christian who eats everything (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.

[14:10]  ³ sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

[14:22]  ¹ tc ‡ Several important Alexandrian witnesses (א A B C 048) have the relative pronoun ἥν ({hn, “the faith that you have”) at this juncture, but D F G Ψ 1739 1881 Ï lat co lack it. Without the pronoun, the clause is more ambiguous (either “Keep the faith [that] you have between yourself and God” or “Do you have faith? Keep it between yourself and God”). The pronoun thus looks to be a motivated reading, created to clarify the meaning of the text. Even though it is found in the better witnesses, in this instance internal evidence should be given preference. NA²⁷ places the word in brackets, indicating some doubt as to its authenticity.

[3:4]  ¹ tn Grk “every man”; but ἄνθρωπος (anqrwpo") is used in a generic sense here to stress humanity rather than masculinity.

[3:4]  ² 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]  ³ 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]  ⁴ tn Or “prevail when you judge.” A quotation from Ps 51:4.

[14:4]  ¹ tc Most mss, especially Western and Byzantine (D F G 048 33 1739 1881 Ï latt), read θεός (qeos, “God”) in place of κύριος (kurios, “Lord”) here. However, κύριος is found in many of the most important mss (Ì⁴⁶ א A B C P Ψ pc co), and θεός looks to be an assimilation to θεός in v. 3.