Roma 2:4

2:4 Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know ¹  that God’s kindness leads you to repentance?

Roma 2:7

2:7 eternal life to those who by perseverance in good works seek glory and honor and immortality,

Roma 2:27

2:27 And will not the physically uncircumcised man ²  who keeps the law judge you who, despite ³  the written code ⁴  and circumcision, transgress the law?

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 5:5

5:5 And hope does not disappoint, because the love of God ⁷  has been poured out ⁸  in our hearts through the Holy Spirit who was given to us.

Roma 5:10-11

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? 5:11 Not ⁹  only this, but we also rejoice ¹⁰  in God through our Lord Jesus Christ, through whom we have now received this reconciliation.

Roma 6:21-22

6:21 So what benefit ¹¹  did you then reap ¹²  from those things that you are now ashamed of? For the end of those things is death. 6:22 But now, freed ¹³  from sin and enslaved to God, you have your benefit ¹⁴  leading to sanctification, and the end is eternal life.

Roma 9:25

9:25 As he also says in Hosea:

“I will call those who were not my people, ‘My people,’ and I will call her who was unloved, ¹⁵  ‘My beloved.’” ¹⁶ 

Roma 10:8

10:8 But what does it say? “The word is near you, in your mouth and in your heart” ¹⁷  (that is, the word of faith that we preach),

Roma 10:16

10:16 But not all have obeyed the good news, for Isaiah says, “Lord, who has believed our report?” ¹⁸ 

Roma 10:21

10:21 But about Israel he says, “All day long I held out my hands to this disobedient and stubborn people!” ¹⁹ 

Roma 11:3

11:3 “Lord, they have killed your prophets, they have demolished your altars; I alone am left and they are seeking my life!” ²⁰ 

Roma 11:11

11:11 I ask then, they did not stumble into an irrevocable fall, ²¹  did they? Absolutely not! But by their transgression salvation has come to the Gentiles, to make Israel ²²  jealous.

Roma 12:17

12:17 Do not repay anyone evil for evil; consider what is good before all people. ²³ 

Roma 12:20

12:20 Rather, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head. ²⁴ 

Roma 14:4

14:4 Who are you to pass judgment on another’s servant? Before his own master he stands or falls. And he will stand, for the Lord ²⁵  is able to make him stand.

Roma 14:12

14:12 Therefore, each of us will give an account of himself to God. ²⁶ 

Roma 14:21

14:21 It is good not to eat meat or drink wine or to do anything that causes your brother to stumble. ²⁷ 

Roma 15:26

15:26 For Macedonia and Achaia are pleased to make some contribution for the poor among the saints in Jerusalem.

Roma 16:26

16:26 but now is disclosed, and through the prophetic scriptures has been made known to all the nations, according to the command of the eternal God, to bring about the obedience of faith –

[2:4]  ¹ tn Grk “being unaware.”

[2:27]  ² tn Grk “the uncircumcision by nature.” The word “man” is supplied here to make clear that male circumcision (or uncircumcision) is in view.

[2:27]  ³ tn Grk “through,” but here the preposition seems to mean “(along) with,” “though provided with,” as BDAG 224 s.v. διά A.3.c indicates.

[2:27]  ⁴ tn Grk “letter.”

[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.

[5:5]  ⁷ tn The phrase ἡ ἀγάπη τοῦ θεοῦ (Jh agaph tou qeou, “the love of God”) could be interpreted as either an objective genitive (“our love for God”), subjective genitive (“God’s love for us”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). The immediate context, which discusses what God has done for believers, favors a subjective genitive, but the fact that this love is poured out within the hearts of believers implies that it may be the source for believers’ love for God; consequently an objective genitive cannot be ruled out. It is possible that both these ideas are meant in the text and that this is a plenary genitive: “The love that comes from God and that produces our love for God has been poured out within our hearts through the Holy Spirit who was given to us” (ExSyn 121).

[5:5]  ⁸ sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.

[5:11]  ⁹ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[5:11]  ¹⁰ tn Or “exult, boast.”

[6:21]  ¹¹ tn Grk “fruit.”

[6:21]  ¹² tn Grk “have,” in a tense emphasizing their customary condition in the past.

[6:22]  ¹³ tn The two aorist participles translated “freed” and “enslaved” are causal in force; their full force is something like “But now, since you have become freed from sin and since you have become enslaved to God….”

[6:22]  ¹⁴ tn Grk “fruit.”

[9:25]  ¹⁵ tn Grk “and her who was not beloved, ‘Beloved.’”

[9:25]  ¹⁶ sn A quotation from Hos 2:23.

[10:8]  ¹⁷ sn A quotation from Deut 30:14.

[10:16]  ¹⁸ sn A quotation from Isa 53:1.

[10:21]  ¹⁹ sn A quotation from Isa 65:2.

[11:3]  ²⁰ sn A quotation from 1 Kgs 19:10, 14.

[11:11]  ²¹ tn Grk “that they might fall.”

[11:11]  ²² tn Grk “them”; the referent (Israel, cf. 11:7) has been specified in the translation for clarity.

[12:17]  ²³ tn Here ἄνθρωπος (anqrwpo") is used as a generic and refers to both men and women.

[12:20]  ²⁴ sn A quotation from Prov 25:21-22.

[14:4]  ²⁵ tc Most mss, especially Western and Byzantine (D F G 048 33 1739 1881 Ï latt), read θεός (qeos, “God”) in place of κύριος (kurios, “Lord”) here. However, κύριος is found in many of the most important mss (Ì⁴⁶ א A B C P Ψ pc co), and θεός looks to be an assimilation to θεός in v. 3.

[14:12]  ²⁶ tc ‡ The words “to God” are absent from some mss (B F G 6 630 1739 1881 pc) but are found in א A C D Ψ 0209 33 Ï lat sy co. External evidence somewhat favors their inclusion since Alexandrian, Western, and Byzantine mss are well represented. From an internal standpoint, however, it is easy to see the words as a scribal gloss intended to clarify the referent, especially as a reinforcement to the quotation of Isa 45:23 in v. 11. Not only that, but the abrupt ending of the verse without “to God” is harsh, both in Greek and in English. In this instance, the internal considerations seem overwhelming on the side of the omission. At the same time, English stylistic needs require the words and they have been put into the translation, even though they are most likely not original. NA²⁷ places the words in brackets, indicating doubt as to their authenticity.

[14:12]  tn Or “each of us is accountable to God.”

[14:21]  ²⁷ tc A large number of mss, some of them quite important (Ì^46vid א² B D F G Ψ 0209 33 1881 Ï lat sa), read “or to be offended or to be made weak” after “to stumble.” The shorter reading “to stumble” is found only in Alexandrian mss (א* A C 048 81 945 1506 1739 pc bo). Although external evidence favors inclusion, internal evidence points to a scribal expansion, perhaps reminiscent of 1 Cor 8:11-13. The shorter reading is therefore preferred.