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 2:20

2:20 an educator of the senseless, a teacher of little children, because you have in the law the essential features of knowledge and of the truth –

Roma 3:26

3:26 This was ⁴  also to demonstrate ⁵  his righteousness in the present time, so that he would be just ⁶  and the justifier of the one who lives because of Jesus’ faithfulness. ⁷ 

Roma 4:5

4:5 But to the one who does not work, but believes in the one who declares the ungodly righteous, ⁸  his faith is credited as righteousness.

Roma 7:18

7:18 For I know that nothing good lives in me, that is, in my flesh. For I want to do the good, but I cannot do it. ⁹ 

Roma 8:7

8:7 because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so.

Roma 8:38

8:38 For I am convinced that neither death, nor life, nor angels, nor heavenly rulers, ¹⁰  nor things that are present, nor things to come, nor powers,

Roma 9:21

9:21 Has the potter no right to make from the same lump of clay ¹¹  one vessel for special use and another for ordinary use? ¹² 

Roma 11:31

11:31 so they too have now been disobedient in order that, by the mercy shown to you, they too may now ¹³  receive mercy.

Roma 15:14

Paul’s Motivation for Writing the Letter

15:14 But I myself am fully convinced about you, my brothers and sisters, ¹⁴  that you yourselves are full of goodness, filled with all knowledge, and able to instruct one another.

Roma 15:21

15:21 but as it is written: “Those who were not told about him will see, and those who have not heard will understand.” ¹⁵ 

[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.

[3:26]  ⁴ tn The words “This was” have been repeated from the previous verse to clarify that this is a continuation of that thought. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:26]  ⁵ tn Grk “toward a demonstration,” repeating and expanding the purpose of God’s action in v. 25a.

[3:26]  ⁶ tn Or “righteous.”

[3:26]  ⁷ tn Or “of the one who has faith in Jesus.” See note on “faithfulness of Jesus Christ” in v. 22 for the rationale behind the translation “Jesus’ faithfulness.”

[4:5]  ⁸ tn Or “who justifies the ungodly.”

[7:18]  ⁹ tn Grk “For to wish is present in/with me, but not to do it.”

[8:38]  ¹⁰ tn BDAG 138 s.v. ἀρχή 6 takes this term as a reference to angelic or transcendent powers (as opposed to merely human rulers). To clarify this, the adjective “heavenly” has been supplied in the translation. Some interpreters see this as a reference to fallen angels or demonic powers, and this view is reflected in some recent translations (NIV, NLT).

[9:21]  ¹¹ tn Grk “Or does not the potter have authority over the clay to make from the same lump.”

[9:21]  ¹² tn Grk “one vessel for honor and another for dishonor.”

[11:31]  ¹³ tc Some important Alexandrian and Western mss (א B D*^,c 1506 pc bo) read νῦν (nun, “now”) here. A few other mss (33 365 pc sa) have ὕστερον (Justeron, “finally”). mss that lack the word are Ì⁴⁶ A D² F G Ψ 1739 1881 Ï latt. External evidence slightly favors omission with good representatives from the major texttypes, and because of the alliance of Alexandrian and Byzantine mss (with the Byzantine going against its normal tendency to embrace the longer reading). Internally, scribes could have added νῦν here to give balance to the preceding clause (οὗτοι νῦν ἠπείθησαν…αὐτοὶ νῦν ἐλεηθῶσιν [|outoi nun hpeiqhsan…autoi nun elehqwsin; “they have now been disobedient…they may now receive mercy”]). However, it seems much more likely that they would have deleted it because of its seeming inappropriateness in this context. That some witnesses have ὕστερον presupposes the presence of νῦν in their ancestors. A decision is difficult, but νῦν is slightly preferred, since it is the more difficult reading and is adequately represented in the mss.

[15:14]  ¹⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[15:21]  ¹⁵ sn A quotation from Isa 52:15.