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Romans 2:13-14

Context
2:13 For it is not those who hear the law who are righteous before God, but those who do the law will be declared righteous. 1  2:14 For whenever the Gentiles, 2  who do not have the law, do by nature 3  the things required by the law, 4  these who do not have the law are a law to themselves.

Romans 2:25-27

Context

2:25 For circumcision 5  has its value if you practice the law, but 6  if you break the law, 7  your circumcision has become uncircumcision. 2:26 Therefore if the uncircumcised man obeys 8  the righteous requirements of the law, will not his uncircumcision be regarded as circumcision? 2:27 And will not the physically uncircumcised man 9  who keeps the law judge you who, despite 10  the written code 11  and circumcision, transgress the law?

Romans 7:25

Context
7:25 Thanks be 12  to God through Jesus Christ our Lord! So then, 13  I myself serve the law of God with my mind, but 14  with my flesh I serve 15  the law of sin.

Romans 8:4

Context
8:4 so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.

Romans 13:8

Context
Exhortation to Love Neighbors

13:8 Owe no one anything, except to love one another, for the one who loves his neighbor has fulfilled the law.

1 tn The Greek sentence expresses this contrast more succinctly than is possible in English. Grk “For not the hearers of the law are righteous before God, but the doers of the law will be declared righteous.”

2 sn Gentile is a NT term for a non-Jew.

3 tn Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:135-37) take the phrase φύσει (fusei, “by nature”) to go with the preceding “do not have the law,” thus: “the Gentiles who do not have the law by nature,” that is, by virtue of not being born Jewish.

4 tn Grk “do by nature the things of the law.”

5 sn Circumcision refers to male circumcision as prescribed in the OT, which was given as a covenant to Abraham in Gen 17:10-14. Its importance for Judaism can hardly be overstated: According to J. D. G. Dunn (Romans [WBC], 1:120) it was the “single clearest distinguishing feature of the covenant people.” J. Marcus has suggested that the terms used for circumcision (περιτομή, peritomh) and uncircumcision (ἀκροβυστία, akrobustia) were probably derogatory slogans used by Jews and Gentiles to describe their opponents (“The Circumcision and the Uncircumcision in Rome,” NTS 35 [1989]: 77-80).

6 tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

7 tn Grk “if you should be a transgressor of the law.”

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

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

10 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.

11 tn Grk “letter.”

12 tc ‡ Most mss (א* A 1739 1881 Ï sy) read “I give thanks to God” rather than “Now thanks be to God” (א1 [B] Ψ 33 81 104 365 1506 pc), the reading of NA27. The reading with the verb (εὐχαριστῶ τῷ θεῷ, eucaristw tw qew) possibly arose from a transcriptional error in which several letters were doubled (TCGNT 455). The conjunction δέ (de, “now”) is included in some mss as well (א1 Ψ 33 81 104 365 1506 pc), but it should probably not be considered original. The ms support for the omission of δέ is both excellent and widespread (א* A B D 1739 1881 Ï lat sy), and its addition can be explained as an insertion to smooth out the transition between v. 24 and 25.

13 tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

14 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

15 tn The words “I serve” have been repeated here for clarity.



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