Roma 2:21

2:21 therefore ¹  you who teach someone else, do you not teach yourself? You who preach against stealing, do you steal?

Roma 2:26

2:26 Therefore if the uncircumcised man obeys ²  the righteous requirements of the law, will not his uncircumcision be regarded as circumcision?

Roma 3:9

The Condemnation of the World

3:9 What then? Are we better off? Certainly not, for we have already charged that Jews and Greeks alike are all under sin,

Roma 3:27

3:27 Where, then, is boasting? ³  It is excluded! By what principle? ⁴  Of works? No, but by the principle of faith!

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 5:1

The Expectation of Justification

5:1 ⁵ Therefore, since we have been declared righteous by faith, we have ⁶  peace with God through our Lord Jesus Christ,

Roma 5:9

5:9 Much more then, because we have now been declared righteous ⁷  by his blood, ⁸  we will be saved through him from God’s wrath. ⁹ 

Roma 6:12

6:12 Therefore do not let sin reign in your mortal body so that you obey its desires,

Roma 6:21

6:21 So what benefit ¹⁰  did you then reap ¹¹  from those things that you are now ashamed of? For the end of those things is death.

Roma 9:30

Israel’s Rejection Culpable

9:30 What shall we say then? – that the Gentiles who did not pursue righteousness obtained it, that is, a righteousness that is by faith,

Roma 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. ¹² 

Roma 15:28

15:28 Therefore after I have completed this and have safely delivered this bounty to them, ¹³  I will set out for Spain by way of you,

[2:21]  ¹ tn The structure of vv. 21-24 is difficult. Some take these verses as the apodosis of the conditional clauses (protases) in vv. 17-20; others see vv. 17-20 as an instance of anacoluthon (a broken off or incomplete construction).

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

[3:27]  ³ tn Although a number of interpreters understand the “boasting” here to refer to Jewish boasting, others (e.g. C. E. B. Cranfield, “‘The Works of the Law’ in the Epistle to the Romans,” JSNT 43 [1991]: 96) take the phrase to refer to all human boasting before God.

[3:27]  ⁴ tn Grk “By what sort of law?”

[5:1]  ⁵ sn Many interpreters see Rom 5:1 as beginning the second major division of the letter.

[5:1]  ⁶ tc A number of important witnesses have the subjunctive ἔχωμεν (ecwmen, “let us have”) instead of ἔχομεν (ecomen, “we have”) in v. 1. Included in the subjunctive’s support are א* A B* C D K L 33 81 630 1175 1739* pm lat bo. But the indicative is not without its supporters: א¹ B² F G P Ψ 0220^vid 104 365 1241 1505 1506 1739^c 1881 2464 pm. If the problem were to be solved on an external basis only, the subjunctive would be preferred. Because of this, the “A” rating on behalf of the indicative in the UBS⁴ appears overly confident. Nevertheless, the indicative is probably correct. First, the earliest witness to Rom 5:1 has the indicative (0220^vid, third century). Second, the first set of correctors is sometimes, if not often, of equal importance with the original hand. Hence, א¹ might be given equal value with א*. Third, there is a good cross-section of witnesses for the indicative: Alexandrian (in 0220^vid, probably א¹ 1241 1506 1881 al), Western (in F G), and Byzantine (noted in NA²⁷ as pm). Thus, although the external evidence is strongly in favor of the subjunctive, the indicative is represented well enough that its ancestry could easily go back to the original. Turning to the internal evidence, the indicative gains much ground. (1) The variant may have been produced via an error of hearing (since omicron and omega were pronounced alike in ancient Greek). This, of course, does not indicate which reading was original – just that an error of hearing may have produced one of them. In light of the indecisiveness of the transcriptional evidence, intrinsic evidence could play a much larger role. This is indeed the case here. (2) The indicative fits well with the overall argument of the book to this point. Up until now, Paul has been establishing the “indicatives of the faith.” There is only one imperative (used rhetorically) and only one hortatory subjunctive (and this in a quotation within a diatribe) up till this point, while from ch. 6 on there are sixty-one imperatives and seven hortatory subjunctives. Clearly, an exhortation would be out of place in ch. 5. (3) Paul presupposes that the audience has peace with God (via reconciliation) in 5:10. This seems to assume the indicative in v. 1. (4) As C. E. B. Cranfield notes, “it would surely be strange for Paul, in such a carefully argued writing as this, to exhort his readers to enjoy or to guard a peace which he has not yet explicitly shown to be possessed by them” (Romans [ICC], 1:257). (5) The notion that εἰρήνην ἔχωμεν (eirhnhn ecwmen) can even naturally mean “enjoy peace” is problematic (ExSyn 464), yet those who embrace the subjunctive have to give the verb some such force. Thus, although the external evidence is stronger in support of the subjunctive, the internal evidence points to the indicative. Although a decision is difficult, ἔχομεν appears to be the authentic reading.

[5:9]  ⁷ tn Grk “having now been declared righteous.” The participle δικαιωθέντες (dikaiwqente") has been translated as a causal adverbial participle.

[5:9]  ⁸ tn Or, according to BDF §219.3, “at the price of his blood.”

[5:9]  ⁹ tn Grk “the wrath,” referring to God’s wrath as v. 10 shows.

[6:21]  ¹⁰ tn Grk “fruit.”

[6:21]  ¹¹ tn Grk “have,” in a tense emphasizing their customary condition in the past.

[14:13]  ¹² tn Grk “brother.”

[15:28]  ¹³ tn Grk “have sealed this fruit to them.”