Roma 1:11

1:11 For I long to see you, so that I may impart to you some spiritual gift ¹  to strengthen you,

Roma 1:16

The Power of the Gospel

1:16 For I am not ashamed of the gospel, for it is God’s power for salvation to everyone who believes, to the Jew first and also to the Greek. ² 

Roma 1:19

1:19 because what can be known about God is plain to them, ³  because God has made it plain to them.

Roma 3:9

The Condemnation of the World

3:9 What then? Are we better off? Certainly not, for we have already charged that Jews and Greeks alike are all under sin,

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 3:29

3:29 Or is God the God of the Jews only? Is he not the God of the Gentiles too? Yes, of the Gentiles too!

Roma 4:18

4:18 Against hope Abraham ⁸  believed ⁹  in hope with the result that he became the father of many nations ¹⁰  according to the pronouncement, ¹¹  “so will your descendants be.” ¹² 

Roma 6:15

The Believer’s Enslavement to God’s Righteousness

6:15 What then? Shall we sin because we are not under law but under grace? Absolutely not!

Roma 7:9

7:9 And I was once alive apart from the law, but with the coming of the commandment sin became alive

Roma 8:39

8:39 nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord.

Roma 9:6

9:6 It is not as though the word of God had failed. For not all those who are descended from Israel are truly Israel, ¹³ 

Roma 9:22

9:22 But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects ¹⁴  of wrath ¹⁵  prepared for destruction? ¹⁶ 

Roma 9:33

9:33 just as it is written,

“Look, I am laying in Zion a stone that will cause people to stumble

and a rock that will make them fall, ¹⁷ 

yet the one who believes in him will not be put to shame.” ¹⁸ 

Roma 10:8

10:8 But what does it say? “The word is near you, in your mouth and in your heart” ¹⁹  (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?” ²⁰ 

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!” ²¹ 

Roma 11:14

11:14 if somehow I could provoke my people to jealousy and save some of them.

Roma 11:18

11:18 do not boast over the branches. But if you boast, remember that you do not support the root, but the root supports you.

Roma 13:12

13:12 The night has advanced toward dawn; the day is near. So then we must lay aside the works of darkness, and put on the weapons of light.

Roma 14:2

14:2 One person believes in eating everything, but the weak person eats only vegetables.

Roma 14:22-23

14:22 The faith ²²  you have, keep to yourself before God. Blessed is the one who does not judge himself by what he approves. 14:23 But the man who doubts is condemned if he eats, because he does not do so from faith, and whatever is not from faith is sin. ²³ 

Roma 15:3

15:3 For even Christ did not please himself, but just as it is written, “The insults of those who insult you have fallen on me.” ²⁴ 

Roma 15:12

15:12 And again Isaiah says, “The root of Jesse will come, and the one who rises to rule over the Gentiles, in him will the Gentiles hope.” ²⁵ 

Roma 15:23

15:23 But now there is nothing more to keep me ²⁶  in these regions, and I have for many years desired ²⁷  to come to you

[1:11]  ¹ sn Paul does not mean here that he is going to bestow upon the Roman believers what is commonly known as a “spiritual gift,” that is, a special enabling for service given to believers by the Holy Spirit. Instead, this is either a metonymy of cause for effect (Paul will use his own spiritual gifts to edify the Romans), or it simply means something akin to a blessing or benefit in the spiritual realm. It is possible that Paul uses this phrase to connote specifically the broader purpose of his letter, which is for the Romans to understand his gospel, but this seems less likely.

[1:16]  ² sn Here the Greek refers to anyone who is not Jewish.

[1:19]  ³ tn Grk “is manifest to/in them.”

[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.”

[4:18]  ⁸ tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

[4:18]  ⁹ tn Grk “who against hope believed,” referring to Abraham. 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.

[4:18]  ¹⁰ sn A quotation from Gen 17:5.

[4:18]  ¹¹ tn Grk “according to that which had been spoken.”

[4:18]  ¹² sn A quotation from Gen 15:5.

[9:6]  ¹³ tn Grk “For not all those who are from Israel are Israel.”

[9:22]  ¹⁴ tn Grk “vessels.” This is the same Greek word used in v. 21.

[9:22]  ¹⁵ tn Or “vessels destined for wrath.” The genitive ὀργῆς (orghs) could be taken as a genitive of destination.

[9:22]  ¹⁶ tn Or possibly “objects of wrath that have fit themselves for destruction.” The form of the participle could be taken either as a passive or middle (reflexive). ExSyn 417-18 argues strongly for the passive sense (which is followed in the translation), stating that “the middle view has little to commend it.” First, καταρτίζω (katartizw) is nowhere else used in the NT as a direct or reflexive middle (a usage which, in any event, is quite rare in the NT). Second, the lexical force of this verb, coupled with the perfect tense, suggests something of a “done deal” (against some commentaries that see these vessels as ready for destruction yet still able to avert disaster). Third, the potter-clay motif seems to have one point: The potter prepares the clay.

[9:33]  ¹⁷ tn Grk “a stone of stumbling and a rock of offense.”

[9:33]  ¹⁸ sn A quotation from Isa 28:16; 8:14.

[10:8]  ¹⁹ sn A quotation from Deut 30:14.

[10:16]  ²⁰ sn A quotation from Isa 53:1.

[11:3]  ²¹ sn A quotation from 1 Kgs 19:10, 14.

[14:22]  ²² tc ‡ Several important Alexandrian witnesses (א A B C 048) have the relative pronoun ἥν ({hn, “the faith that you have”) at this juncture, but D F G Ψ 1739 1881 Ï lat co lack it. Without the pronoun, the clause is more ambiguous (either “Keep the faith [that] you have between yourself and God” or “Do you have faith? Keep it between yourself and God”). The pronoun thus looks to be a motivated reading, created to clarify the meaning of the text. Even though it is found in the better witnesses, in this instance internal evidence should be given preference. NA²⁷ places the word in brackets, indicating some doubt as to its authenticity.

[14:23]  ²³ tc Some mss insert 16:25-27 at this point. See the tc note at 16:25 for more information.

[15:3]  ²⁴ sn A quotation from Ps 69:9.

[15:12]  ²⁵ sn A quotation from Isa 11:10.

[15:23]  ²⁶ tn Grk “now no longer having a place…I have.”

[15:23]  ²⁷ tn Grk “but having a desire…for many years.”