Discovery BoxRomans 2:4 
Context2:4 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?
Romans 2:19
Context2:19 and if you are convinced 2 that you yourself are a guide to the blind, a light to those who are in darkness,
Romans 2:25
Context2:25 For circumcision 3 has its value if you practice the law, but 4 if you break the law, 5 your circumcision has become uncircumcision.
Romans 6:21
Context6:21 So what benefit 6 did you then reap 7 from those things that you are now ashamed of? For the end of those things is death.
Romans 8:15
Context8:15 For you did not receive the spirit of slavery leading again to fear, 8 but you received the Spirit of adoption, 9 by whom 10 we cry, “Abba, Father.”
Romans 10:9
Context10:9 because if you confess with your mouth that Jesus is Lord 11 and believe in your heart that God raised him from the dead, you will be saved.
Romans 13:3
Context13:3 (for rulers cause no fear for good conduct but for bad). Do you desire not to fear authority? Do good and you will receive its commendation,
Romans 15:15
Context15:15 But I have written more boldly to you on some points so as to remind you, because of the grace given to me by God
Romans 16:17
Context16:17 Now I urge you, brothers and sisters, 12 to watch out for those who create dissensions and obstacles contrary to the teaching that you learned. Avoid them!
Romans 16:23
Context16:23 Gaius, who is host to me and to the whole church, greets you. Erastus the city treasurer and our brother Quartus greet you.
1 tn Grk “being unaware.”
2 tn This verb is parallel to the verbs in vv. 17-18a, so it shares the conditional meaning even though the word “if” is not repeated.
3 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).
4 tn This contrast is clearer and stronger in Greek than can be easily expressed in English.
5 tn Grk “if you should be a transgressor of the law.”
6 tn Grk “fruit.”
7 tn Grk “have,” in a tense emphasizing their customary condition in the past.
8 tn Grk “slavery again to fear.”
9 tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).”
10 tn Or “in that.”
11 tn Or “the Lord.” The Greek construction, along with the quotation from Joel 2:32 in v. 13 (in which the same “Lord” seems to be in view) suggests that κύριον (kurion) is to be taken as “the Lord,” that is, Yahweh. Cf. D. B. Wallace, “The Semantics and Exegetical Significance of the Object-Complement Construction in the New Testament,” GTJ 6 (1985): 91-112.
12 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
