Roma 12:12

12:12 Rejoice in hope, endure in suffering, persist in prayer.

Roma 12:7

12:7 If it is service, he must serve; if it is teaching, he must teach;

Roma 12:10

12:10 Be devoted to one another with mutual love, showing eagerness in honoring one another.

Roma 2:8

2:8 but ¹  wrath and anger to those who live in selfish ambition ²  and do not obey the truth but follow ³  unrighteousness.

Roma 11:20

11:20 Granted! ⁴  They were broken off because of their unbelief, but you stand by faith. Do not be arrogant, but fear!

Roma 6:19

6:19 (I am speaking in human terms because of the weakness of your flesh.) ⁵  For just as you once presented your members as slaves to impurity and lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification.

Roma 4:20

4:20 He ⁶  did not waver in unbelief about the promise of God but was strengthened in faith, giving glory to God.

Roma 13:2

13:2 So the person who resists such authority ⁷  resists the ordinance of God, and those who resist will incur judgment

Roma 3:24

3:24 But they are justified ⁸  freely by his grace through the redemption that is in Christ Jesus.

Roma 6:1-2

The Believer’s Freedom from Sin’s Domination

6:1 What shall we say then? Are we to remain in sin so that grace may increase? 6:2 Absolutely not! How can we who died to sin still live in it?

Roma 6:18

6:18 and having been freed from sin, you became enslaved to righteousness.

Roma 6:20

6:20 For when you were slaves of sin, you were free with regard to righteousness.

Roma 8:12

8:12 So then, ⁹  brothers and sisters, ¹⁰  we are under obligation, not to the flesh, to live according to the flesh

Roma 9:2

9:2 I have great sorrow and unceasing anguish in my heart. ¹¹ 

Roma 11:30

11:30 Just as you were formerly disobedient to God, but have now received mercy due to their disobedience,

Roma 12:11

12:11 Do not lag in zeal, be enthusiastic in spirit, serve the Lord.

Roma 14:1

Exhortation to Mutual Forbearance

14:1 Now receive the one who is weak in the faith, and do not have disputes over differing opinions. ¹² 

Roma 6:10-11

6:10 For the death he died, he died to sin once for all, but the life he lives, he lives to God. 6:11 So you too consider yourselves ¹³  dead to sin, but ¹⁴  alive to God in Christ Jesus.

Roma 8:20

8:20 For the creation was subjected to futility – not willingly but because of God ¹⁵  who subjected it – in hope

Roma 8:24

8:24 For in hope we were saved. Now hope that is seen is not hope, because who hopes for what he sees?

Roma 9:9

9:9 For this is what the promise declared: ¹⁶  “About a year from now ¹⁷  I will return and Sarah will have a son.” ¹⁸ 

Roma 10:16

10:16 But not all have obeyed the good news, for Isaiah says, “Lord, who has believed our report?” ¹⁹ 

Roma 11:23

11:23 And even they – if they do not continue in their unbelief – will be grafted in, for God is able to graft them in again.

Roma 4:19

4:19 Without being weak in faith, he considered ²⁰  his own body as dead ²¹  (because he was about one hundred years old) and the deadness of Sarah’s womb.

Roma 5:2

5:2 through whom we have also obtained access by faith into this grace in which we stand, and we rejoice ²²  in the hope of God’s glory.

Roma 5:10

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?

Roma 6:6

6:6 We know that ²³  our old man was crucified with him so that the body of sin would no longer dominate us, ²⁴  so that we would no longer be enslaved to sin.

Roma 10:3

10:3 For ignoring the righteousness that comes from God, and seeking instead to establish their own righteousness, they did not submit to God’s righteousness.

Roma 10:6

10:6 But the righteousness that is by faith says: “Do not say in your heart, ²⁵  ‘Who will ascend into heaven?’” ²⁶  (that is, to bring Christ down)

Roma 11:4

11:4 But what was the divine response ²⁷  to him? “I have kept for myself seven thousand people ²⁸  who have not bent the knee to Baal.” ²⁹ 

Roma 12:8

12:8 if it is exhortation, he must exhort; if it is contributing, he must do so with sincerity; if it is leadership, he must do so with diligence; if it is showing mercy, he must do so with cheerfulness.

Roma 12:19

12:19 Do not avenge yourselves, dear friends, but give place to God’s wrath, ³⁰  for it is written, “Vengeance is mine, I will repay,” ³¹  says the Lord.

Roma 15:31

15:31 Pray ³²  that I may be rescued from those who are disobedient in Judea and that my ministry in Jerusalem may be acceptable to the saints,

Roma 1:25

1:25 They ³³  exchanged the truth of God for a lie ³⁴  and worshiped and served the creation ³⁵  rather than the Creator, who is blessed forever! Amen.

Roma 3:26

3:26 This was ³⁶  also to demonstrate ³⁷  his righteousness in the present time, so that he would be just ³⁸  and the justifier of the one who lives because of Jesus’ faithfulness. ³⁹ 

Roma 4:11

4:11 And he received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised, ⁴⁰  so that he would become ⁴¹  the father of all those who believe but have never been circumcised, ⁴²  that they too could have righteousness credited to them.

Roma 6:13

6:13 and do not present your members to sin as instruments ⁴³  to be used for unrighteousness, ⁴⁴  but present yourselves to God as those who are alive from the dead and your members to God as instruments ⁴⁵  to be used for righteousness.

Roma 7:5

7:5 For when we were in the flesh, ⁴⁶  the sinful desires, ⁴⁷  aroused by the law, were active in the members of our body ⁴⁸  to bear fruit for death.

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. ⁴⁹ 

Roma 7:25

7:25 Thanks be ⁵⁰  to God through Jesus Christ our Lord! So then, ⁵¹  I myself serve the law of God with my mind, but ⁵²  with my flesh I serve ⁵³  the law of sin.

Roma 8:3

8:3 For God achieved what the law could not do because ⁵⁴  it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh,

Roma 8:26

8:26 In the same way, the Spirit helps us in our weakness, for we do not know how we should pray, ⁵⁵  but the Spirit himself intercedes for us with inexpressible groanings.

Roma 9:17

9:17 For the scripture says to Pharaoh: ⁵⁶  “For this very purpose I have raised you up, that I may demonstrate my power in you, and that my name may be proclaimed in all the earth.” ⁵⁷ 

Roma 10:8-9

10:8 But what does it say? “The word is near you, in your mouth and in your heart” ⁵⁸  (that is, the word of faith that we preach), 10:9 because if you confess with your mouth that Jesus is Lord ⁵⁹  and believe in your heart that God raised him from the dead, you will be saved.

Roma 11:22

11:22 Notice therefore the kindness and harshness of God – harshness toward those who have fallen, but ⁶⁰  God’s kindness toward you, provided you continue in his kindness; ⁶¹  otherwise you also will be cut off.

Roma 11:24

11:24 For if you were cut off from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these natural branches be grafted back into their own olive tree?

Roma 12:2

12:2 Do not be conformed ⁶²  to this present world, ⁶³  but be transformed by the renewing of your mind, so that you may test and approve ⁶⁴  what is the will of God – what is good and well-pleasing and perfect.

Roma 15:13

15:13 Now may the God of hope fill you with all joy and peace as you believe in him, ⁶⁵  so that you may abound in hope by the power of the Holy Spirit.

Roma 16:18

16:18 For these are the kind who do not serve our Lord Christ, but their own appetites. By their smooth talk and flattery they deceive the minds ⁶⁶  of the naive.

Roma 1:27

1:27 and likewise the men also abandoned natural relations with women ⁶⁷  and were inflamed in their passions ⁶⁸  for one another. Men ⁶⁹  committed shameless acts with men and received in themselves the due penalty for their error.

Roma 5:15

5:15 But the gracious gift is not like the transgression. ⁷⁰  For if the many died through the transgression of the one man, ⁷¹  how much more did the grace of God and the gift by the grace of the one man Jesus Christ multiply to the many!

[2:8]  ¹ tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:8]  ² tn Grk “those who [are] from selfish ambition.”

[2:8]  ³ tn Grk “are persuaded by, obey.”

[11:20]  ⁴ tn Grk “well!”, an adverb used to affirm a statement. It means “very well,” “you are correct.”

[6:19]  ⁵ tn Or “because of your natural limitations” (NRSV).

[6:19]  sn Verse 19 forms something of a parenthetical comment in Paul’s argument.

[4:20]  ⁶ tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.

[13:2]  ⁷ tn Grk “the authority,” referring to the authority just described.

[3:24]  ⁸ tn Or “declared righteous.” Grk “being justified,” as a continuation of the preceding clause. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:12]  ⁹ 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.

[8:12]  ¹⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[9:2]  ¹¹ tn Grk “my sorrow is great and the anguish in my heart is unceasing.”

[14:1]  ¹² tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.

[6:11]  ¹³ tc ‡ Some Alexandrian and Byzantine mss (Ì^94vid א* B C 81 365 1506 1739 1881 pc) have the infinitive “to be” (εἶναι, einai) following “yourselves”. The infinitive is lacking from some mss of the Alexandrian and Western texttypes (Ì^46vid A D*^,c F G 33^vid pc). The infinitive is found elsewhere in the majority of Byzantine mss, suggesting a scribal tendency toward clarification. The lack of infinitive best explains the rise of the other readings. The meaning of the passage is not significantly altered by inclusion or omission, but on internal grounds omission is more likely. NA²⁷ includes the infinitive in brackets, indicating doubt as to its authenticity.

[6:11]  ¹⁴ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[8:20]  ¹⁵ tn Grk “because of the one”; the referent (God) has been specified in the translation for clarity.

[9:9]  ¹⁶ tn Grk “For this is the word of promise.”

[9:9]  ¹⁷ tn Grk “About this time I will return.” Since this refers to the time when the promised child would be born, it would be approximately a year later.

[9:9]  ¹⁸ sn A quotation from Gen 18:10, 14.

[10:16]  ¹⁹ sn A quotation from Isa 53:1.

[4:19]  ²⁰ tc Most mss (D F G Ψ 33 1881 Ï it) read “he did not consider” by including the negative particle (οὐ, ou), but others (א A B C 6 81 365 1506 1739 pc co) lack οὐ. The reading which includes the negative particle probably represents a scribal attempt to exalt the faith of Abraham by making it appear that his faith was so strong that he did not even consider the physical facts. But “here Paul does not wish to imply that faith means closing one’s eyes to reality, but that Abraham was so strong in faith as to be undaunted by every consideration” (TCGNT 451). Both on external and internal grounds, the reading without the negative particle is preferred.

[4:19]  ²¹ tc ‡ Most witnesses (א A C D Ψ 33 Ï bo) have ἤδη (hdh, “already”) at this point in v. 19. But B F G 630 1739 1881 pc lat sa lack it. Since it appears to heighten the style of the narrative and since there is no easy accounting for an accidental omission, it is best to regard the shorter text as original. NA²⁷ includes the word in brackets, indicating doubt as to its authenticity.

[5:2]  ²² tn Or “exult, boast.”

[6:6]  ²³ tn Grk “knowing this, that.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:6]  ²⁴ tn Grk “may be rendered ineffective, inoperative,” or possibly “may be destroyed.” The term καταργέω (katargew) has various nuances. In Rom 7:2 the wife whose husband has died is freed from the law (i.e., the law of marriage no longer has any power over her, in spite of what she may feel). A similar point seems to be made here (note v. 7).

[10:6]  ²⁵ sn A quotation from Deut 9:4.

[10:6]  ²⁶ sn A quotation from Deut 30:12.

[11:4]  ²⁷ tn Grk “the revelation,” “the oracle.”

[11:4]  ²⁸ tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it appears to be a generic usage (“people”) since when Paul speaks of a remnant of faithful Israelites (“the elect,” v. 7), he is not referring to males only. It can also be argued, however, that it refers only to adult males here (“men”), perhaps as representative of all the faithful left in Israel.

[11:4]  ²⁹ sn A quotation from 1 Kgs 19:18.

[12:19]  ³⁰ tn Grk “the wrath,” referring to God’s wrath as the remainder of the verse shows.

[12:19]  ³¹ sn A quotation from Deut 32:35.

[15:31]  ³² tn Verses 30-31 form one long sentence in the Greek but have been divided into two distinct sentences for clarity in English.

[1:25]  ³³ tn Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:25]  ³⁴ tn Grk “the lie.”

[1:25]  ³⁵ tn Or “creature, created things.”

[3:26]  ³⁶ 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]  ³⁷ tn Grk “toward a demonstration,” repeating and expanding the purpose of God’s action in v. 25a.

[3:26]  ³⁸ tn Or “righteous.”

[3:26]  ³⁹ 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.”

[4:11]  ⁴⁰ tn Grk “of the faith, the one [existing] in uncircumcision.”

[4:11]  ⁴¹ tn Grk “that he might be,” giving the purpose of v. 11a.

[4:11]  ⁴² tn Grk “through uncircumcision.”

[6:13]  ⁴³ tn Or “weapons, tools.”

[6:13]  ⁴⁴ tn Or “wickedness, injustice.”

[6:13]  ⁴⁵ tn Or “weapons, tools.”

[7:5]  ⁴⁶ tn That is, before we were in Christ.

[7:5]  ⁴⁷ tn Or “sinful passions.”

[7:5]  ⁴⁸ tn Grk “our members”; the words “of our body” have been supplied to clarify the meaning.

[7:18]  ⁴⁹ tn Grk “For to wish is present in/with me, but not to do it.”

[7:25]  ⁵⁰ 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.

[7:25]  ⁵¹ 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.

[7:25]  ⁵² tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[7:25]  ⁵³ tn The words “I serve” have been repeated here for clarity.

[8:3]  ⁵⁴ tn Grk “in that.”

[8:26]  ⁵⁵ tn Or “for we do not know what we ought to pray for.”

[9:17]  ⁵⁶ sn Paul uses a typical rabbinic formula here in which the OT scriptures are figuratively portrayed as speaking to Pharaoh. What he means is that the scripture he cites refers (or can be applied) to Pharaoh.

[9:17]  ⁵⁷ sn A quotation from Exod 9:16.

[10:8]  ⁵⁸ sn A quotation from Deut 30:14.

[10:9]  ⁵⁹ 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.

[11:22]  ⁶⁰ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[11:22]  ⁶¹ tn Grk “if you continue in (the) kindness.”

[12:2]  ⁶² tn Although συσχηματίζεσθε (suschmatizesqe) could be either a passive or middle, the passive is more likely since it would otherwise have to be a direct middle (“conform yourselves”) and, as such, would be quite rare for NT Greek. It is very telling that being “conformed” to the present world is viewed as a passive notion, for it may suggest that it happens, in part, subconsciously. At the same time, the passive could well be a “permissive passive,” suggesting that there may be some consciousness of the conformity taking place. Most likely, it is a combination of both.

[12:2]  ⁶³ tn Grk “to this age.”

[12:2]  ⁶⁴ sn The verb translated test and approve (δοκιμάζω, dokimazw) carries the sense of “test with a positive outcome,” “test so as to approve.”

[15:13]  ⁶⁵ tn Grk “in the believing” or “as [you] believe,” with the object “him” supplied from the context. The referent could be God (15:13a) or Christ (15:12).

[16:18]  ⁶⁶ tn Grk “hearts.”

[1:27]  ⁶⁷ tn Grk “likewise so also the males abandoning the natural function of the female.”

[1:27]  ⁶⁸ tn Grk “burned with intense desire” (L&N 25.16).

[1:27]  ⁶⁹ tn Grk “another, men committing…and receiving,” continuing the description of their deeds. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:15]  ⁷⁰ tn Grk “but not as the transgression, so also [is] the gracious gift.”

[5:15]  ⁷¹ sn Here the one man refers to Adam (cf. 5:14).