Roma 2:17

The Condemnation of the Jew

2:17 But if you call yourself a Jew and rely on the law ¹  and boast of your relationship to God ² 

Roma 2:25

2:25 For circumcision ³  has its value if you practice the law, but ⁴  if you break the law, ⁵  your circumcision has become uncircumcision.

Roma 4:10

4:10 How then was it credited to him? Was he circumcised at the time, or not? No, he was not circumcised but uncircumcised!

Roma 5:13

5:13 for before the law was given, ⁶  sin was in the world, but there is no accounting for sin ⁷  when there is no law.

Roma 5:20

5:20 Now the law came in ⁸  so that the transgression ⁹  may increase, but where sin increased, grace multiplied all the more,

Roma 6:10-11

6:10 For the death he died, he died to sin once for all, but the life he lives, he lives to God. 6:11 So you too consider yourselves ¹⁰  dead to sin, but ¹¹  alive to God in Christ Jesus.

Roma 11:9

11:9 And David says,

“Let their table become a snare and trap,

a stumbling block and a retribution for them;

Roma 14:8

14:8 If we live, we live for the Lord; if we die, we die for the Lord. Therefore, whether we live or die, we are the Lord’s.

[2:17]  ¹ sn The law refers to the Mosaic law, described mainly in the OT books of Exodus, Leviticus, Numbers, and Deuteronomy.

[2:17]  ² tn Grk “boast in God.” This may be an allusion to Jer 9:24.

[2:25]  ³ 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]  ⁴ tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:25]  ⁵ tn Grk “if you should be a transgressor of the law.”

[5:13]  ⁶ tn Grk “for before the law.”

[5:13]  ⁷ tn Or “sin is not reckoned.”

[5:20]  ⁸ tn Grk “slipped in.”

[5:20]  ⁹ tn Or “trespass.”

[6:11]  ¹⁰ tc ‡ Some Alexandrian and Byzantine mss (Ì^94vid א* B C 81 365 1506 1739 1881 pc) have the infinitive “to be” (εἶναι, einai) following “yourselves”. The infinitive is lacking from some mss of the Alexandrian and Western texttypes (Ì^46vid A D*^,c F G 33^vid pc). The infinitive is found elsewhere in the majority of Byzantine mss, suggesting a scribal tendency toward clarification. The lack of infinitive best explains the rise of the other readings. The meaning of the passage is not significantly altered by inclusion or omission, but on internal grounds omission is more likely. NA²⁷ includes the infinitive in brackets, indicating doubt as to its authenticity.

[6:11]  ¹¹ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.