Roma 2:26

2:26 Therefore if the uncircumcised man obeys ¹  the righteous requirements of the law, will not his uncircumcision be regarded as circumcision?

Roma 3:7-8

3:7 For if by my lie the truth of God enhances ²  his glory, why am I still actually being judged as a sinner? 3:8 And why not say, “Let us do evil so that good may come of it”? – as some who slander us allege that we say. ³  (Their ⁴  condemnation is deserved!)

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 8:24

8:24 For in hope we were saved. Now hope that is seen is not hope, because who hopes for what he sees?

Roma 8:27

8:27 And he ⁵  who searches our hearts knows the mind of the Spirit, because the Spirit ⁶  intercedes on behalf of the saints according to God’s will.

Roma 8:34

8:34 Who is the one who will condemn? Christ ⁷  is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us.

Roma 9:6

9:6 It is not as though the word of God had failed. For not all those who are descended from Israel are truly Israel, ⁸ 

Roma 9:20-21

9:20 But who indeed are you – a mere human being ⁹  – to talk back to God? ¹⁰  Does what is molded say to the molder, “Why have you made me like this?” ¹¹  9:21 Has the potter no right to make from the same lump of clay ¹²  one vessel for special use and another for ordinary use? ¹³ 

Roma 11:15

11:15 For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?

Roma 15:1

Exhortation for the Strong to Help the Weak

15:1 But we who are strong ought to bear with the failings of the weak, and not just please ourselves. ¹⁴ 

Roma 15:18

15:18 For I will not dare to speak of anything except what Christ has accomplished through me in order to bring about the obedience ¹⁵  of the Gentiles, by word and deed,

[2:26]  ¹ tn The Greek word φυλάσσω (fulassw, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.

[3:7]  ² tn Grk “abounded unto.”

[3:8]  ³ tn Grk “(as we are slandered and some affirm that we say…).”

[3:8]  ⁴ tn Grk “whose.” Because of the length and complexity of the Greek sentence, this relative clause was rendered as a new sentence in the translation.

[8:27]  ⁵ sn He refers to God here; Paul has not specifically identified him for the sake of rhetorical power (for by leaving the subject slightly ambiguous, he draws his audience into seeing God’s hand in places where he is not explicitly mentioned).

[8:27]  ⁶ tn Grk “he,” or “it”; the referent (the Spirit) has been specified in the translation for clarity.

[8:34]  ⁷ tc ‡ A number of significant and early witnesses, along with several others (Ì^46vid א A C F G L Ψ 6 33 81 104 365 1505 al lat bo), read ᾿Ιησοῦς (Ihsous, “Jesus”) after Χριστός (Cristos, “Christ”) in v. 34. But the shorter reading is not unrepresented (B D 0289 1739 1881 Ï sa). Once ᾿Ιησοῦς got into the text, what scribe would omit it? Although the external evidence is on the side of the longer reading, internally such an expansion seems suspect. The shorter reading is thus preferred. NA²⁷ has the word in brackets, indicating doubt as to its authenticity.

[8:34]  tn Grk “who also.”

[9:6]  ⁸ tn Grk “For not all those who are from Israel are Israel.”

[9:20]  ⁹ tn Grk “O man.”

[9:20]  ¹⁰ tn Grk “On the contrary, O man, who are you to talk back to God?”

[9:20]  ¹¹ sn A quotation from Isa 29:16; 45:9.

[9:21]  ¹² tn Grk “Or does not the potter have authority over the clay to make from the same lump.”

[9:21]  ¹³ tn Grk “one vessel for honor and another for dishonor.”

[15:1]  ¹⁴ tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”

[15:18]  ¹⁵ tn Grk “unto obedience.”