Roma 1:21

1:21 For although they knew God, they did not glorify him as God or give him thanks, but they became futile in their thoughts and their senseless hearts ¹  were darkened.

Roma 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.

Roma 5:10

5:10 For if while we were enemies we were reconciled to God through the death of his Son, how much more, since we have been reconciled, will we be saved by his life?

Roma 5:14

5:14 Yet death reigned from Adam until Moses even over those who did not sin in the same way that Adam (who is a type ⁸  of the coming one) transgressed. ⁹ 

Roma 6:16

6:16 Do you not know that if you present yourselves ¹⁰  as obedient slaves, ¹¹  you are slaves of the one you obey, either of sin resulting in death, or obedience resulting in righteousness? ¹² 

Roma 11:2

11:2 God has not rejected his people whom he foreknew! Do you not know what the scripture says about Elijah, how he pleads with God against Israel?

Roma 12:2

12:2 Do not be conformed ¹³  to this present world, ¹⁴  but be transformed by the renewing of your mind, so that you may test and approve ¹⁵  what is the will of God – what is good and well-pleasing and perfect.

Roma 13:9

13:9 For the commandments, ¹⁶  “Do not commit adultery, do not murder, do not steal, do not covet,” ¹⁷  (and if there is any other commandment) are summed up in this, “Love your neighbor as yourself.” ¹⁸ 

Roma 16:25

16:25 ¹⁹ Now to him who is able to strengthen you according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery that had been kept secret for long ages,

[1:21]  ¹ tn Grk “heart.”

[2:1]  ² 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]  ³ 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]  ⁴ tn That is, “you have nothing to say in your own defense” (so translated by TCNT).

[2:1]  ⁵ tn Grk “O man.”

[2:1]  ⁶ tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”

[2:1]  ⁷ tn Grk “in/by (that) which.”

[5:14]  ⁸ tn Or “pattern.”

[5:14]  ⁹ tn Or “disobeyed”; Grk “in the likeness of Adam’s transgression.”

[6:16]  ¹⁰ tn Grk “to whom you present yourselves.”

[6:16]  ¹¹ tn Grk “as slaves for obedience.” See the note on the word “slave” in 1:1.

[6:16]  ¹² tn Grk “either of sin unto death, or obedience unto righteousness.”

[12:2]  ¹³ tn Although συσχηματίζεσθε (suschmatizesqe) could be either a passive or middle, the passive is more likely since it would otherwise have to be a direct middle (“conform yourselves”) and, as such, would be quite rare for NT Greek. It is very telling that being “conformed” to the present world is viewed as a passive notion, for it may suggest that it happens, in part, subconsciously. At the same time, the passive could well be a “permissive passive,” suggesting that there may be some consciousness of the conformity taking place. Most likely, it is a combination of both.

[12:2]  ¹⁴ tn Grk “to this age.”

[12:2]  ¹⁵ sn The verb translated test and approve (δοκιμάζω, dokimazw) carries the sense of “test with a positive outcome,” “test so as to approve.”

[13:9]  ¹⁶ tn Grk “For the…” (with the word “commandments” supplied for clarity). The Greek article (“the”) is used here as a substantiver to introduce the commands that are quoted from the second half of the Decalogue (ExSyn 238).

[13:9]  ¹⁷ sn A quotation from Exod 20:13-15, 17; Deut 5:17-19, 21.

[13:9]  ¹⁸ sn A quotation from Lev 19:18.

[16:25]  ¹⁹ tc There is a considerable degree of difference among the mss regarding the presence and position of the doxology of 16:25-27. Five situations present themselves from the ms tradition. The doxology is found in the ancient witnesses in three separate locations: (1) here after 16:23 (Ì⁶¹ א B C D 81 365 630 1739 2464 al co), (2) after 14:23 (Ψ 0209^vid Ï), or (3) after 15:33 (Ì⁴⁶). The situation is further complicated in that some of the mss have these verses in two places: (4) after 14:23 and after 16:23 (A P 33 104 2805 pc); or (5) after 14:23 and after 15:33 (1506). The uncertain position of the doxology might suggest that it was added by later scribes. But since the mss containing the doxology are so early and widespread, it almost certainly belongs in Romans; it is only a question of where. Further, the witnesses that omit the doxology are few: F G 629 Hier^mss. (And of these, G has a blank space of several lines large enough for the doxology to belong there.) Only two positions (after chapter 14 only and at the end of the letter only) deserve particular notice because the situation of the mss showing the doxology in two places dates back to the 5th century. Later copyists, faced with the doxology in two different places in the mss they knew, may have decided to copy the doxology in both places, since they were unwilling to consciously omit any text. Because the textual disruption of the doxology is so early, TCGNT 472 suggests two possibilities: either (1) that Paul may have sent two different copies of Romans – a copy lacking chapter 16 and a copy with the full text of the epistle as we now have it, or (2) Marcion or some of his followers circulated a shortened form of the epistle that lacked chapters 15 and 16. Those mss that lacked chapters 15-16 would naturally conclude with some kind of doxology after chapter 14. On the other hand, H. Gamble (The Textual History of the Letter to the Romans [SD], 123-32) argues for the position of the doxology at 14:23, since to put the doxology at 16:25 would violate Paul’s normal pattern of a grace-benediction at the close of the letter. Gamble further argues for the inclusion of 16:24, since the mss that put the doxology after chapter 14 almost always present 16:24 as the letter’s closing, whereas most of the mss that put the doxology at its traditional position drop 16:24, perhaps because it would be redundant before 16:25-27. A decision is difficult, but the weight of external evidence, since it is both early and geographically widespread, suggests that the doxology belongs here after 16:23. For a full discussion, see TCGNT 470-73.