Roma 2:3

2:3 And do you think, ¹  whoever you are, when you judge ²  those who practice such things and yet do them yourself, ³  that you will escape God’s judgment?

Roma 3:27

3:27 Where, then, is boasting? ⁴  It is excluded! By what principle? ⁵  Of works? No, but by the principle of faith!

Roma 5:12

The Amplification of Justification

5:12 So then, just as sin entered the world through one man and death through sin, and so death spread to all people ⁶  because ⁷  all sinned –

Roma 5:16

5:16 And the gift is not like the one who sinned. ⁸  For judgment, resulting from the one transgression, ⁹  led to condemnation, but ¹⁰  the gracious gift from the many failures ¹¹  led to justification.

Roma 7:20

7:20 Now if I do what I do not want, it is no longer me doing it but sin that lives in me.

Roma 8:20

8:20 For the creation was subjected to futility – not willingly but because of God ¹²  who subjected it – in hope

Roma 14:2

14:2 One person believes in eating everything, but the weak person eats only vegetables.

Roma 14:14

14:14 I know and am convinced in the Lord Jesus that there is nothing unclean in itself; still, it is unclean to the one who considers it unclean.

Roma 14:22

14:22 The faith ¹³  you have, keep to yourself before God. Blessed is the one who does not judge himself by what he approves.

Roma 15:4

15:4 For everything that was written in former times was written for our instruction, so that through endurance and through encouragement of the scriptures we may have hope.

[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.

[3:27]  ⁴ 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]  ⁵ tn Grk “By what sort of law?”

[5:12]  ⁶ tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.

[5:12]  ⁷ tn The translation of the phrase ἐφ᾿ ᾧ (ef Jw) has been heavily debated. For a discussion of all the possibilities, see C. E. B. Cranfield, “On Some of the Problems in the Interpretation of Romans 5.12,” SJT 22 (1969): 324-41. Only a few of the major options can be mentioned here: (1) the phrase can be taken as a relative clause in which the pronoun refers to Adam, “death spread to all people in whom [Adam] all sinned.” (2) The phrase can be taken with consecutive (resultative) force, meaning “death spread to all people with the result that all sinned.” (3) Others take the phrase as causal in force: “death spread to all people because all sinned.”

[5:16]  ⁸ tn Grk “and not as through the one who sinned [is] the gift.”

[5:16]  ⁹ tn The word “transgression” is not in the Greek text at this point, but has been supplied for clarity.

[5:16]  ¹⁰ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[5:16]  ¹¹ tn Or “falls, trespasses,” the same word used in vv. 15, 17, 18, 20.

[8:20]  ¹² tn Grk “because of the one”; the referent (God) has been specified in the translation for clarity.

[14:22]  ¹³ 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.