Roma 1:15

1:15 Thus I am eager ¹  also to preach the gospel to you who are in Rome. ² 

Roma 2:28

2:28 For a person is not a Jew who is one outwardly, nor is circumcision something that is outward in the flesh,

Roma 3:3

3:3 What then? If some did not believe, does their unbelief nullify the faithfulness of God?

Roma 3:12

3:12 All have turned away,

together they have become worthless;

there is no one who shows kindness, not even one.” ³ 

Roma 4:2

4:2 For if Abraham was declared righteous ⁴  by the works of the law, he has something to boast about – but not before God.

Roma 4:25

4:25 He ⁵  was given over ⁶  because of our transgressions and was raised for the sake of ⁷  our justification. ⁸ 

Roma 5:3

5:3 Not ⁹  only this, but we also rejoice in sufferings, knowing that suffering produces endurance,

Roma 5:6

5:6 For while we were still helpless, at the right time Christ died for the ungodly.

Roma 6:23

6:23 For the payoff ¹⁰  of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.

Roma 8:37

8:37 No, in all these things we have complete victory ¹¹  through him ¹²  who loved us!

Roma 10:2

10:2 For I can testify that they are zealous for God, ¹³  but their zeal is not in line with the truth. ¹⁴ 

Roma 11:30

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

Roma 12:4

12:4 For just as in one body we have many members, and not all the members serve the same function,

Roma 12:10

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

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. ¹⁵ 

Roma 15:5-6

15:5 Now may the God of endurance and comfort give you unity with one another ¹⁶  in accordance with Christ Jesus, 15:6 so that together you may with one voice glorify the God and Father of our Lord Jesus Christ.

Roma 15:29

15:29 and I know that when I come to you I will come in the fullness of Christ’s blessing.

Roma 16:1

Personal Greetings

16:1 Now I commend to you our sister Phoebe, who is a servant ¹⁷  of the church in Cenchrea,

Roma 16:16

16:16 Greet one another with a holy kiss. All the churches of Christ greet you.

[1:15]  ¹ tn Or “willing, ready”; Grk “so my eagerness [is] to preach…” The word πρόθυμος (proqumo", “eager, willing”) is used only elsewhere in the NT in Matt 26:41 = Mark 14:38: “the spirit indeed is willing (πρόθυμος), but the flesh is weak.”

[1:15]  ² map For location see JP4 A1.

[3:12]  ³ sn Verses 10-12 are a quotation from Ps 14:1-3.

[4:2]  ⁴ tn Or “was justified.”

[4:25]  ⁵ tn Grk “who,” referring to Jesus. 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.

[4:25]  ⁶ tn Or “handed over.”

[4:25]  sn The verb translated given over (παραδίδωμι, paradidwmi) is also used in Rom 1:24, 26, 28 to describe God giving people over to sin. But it is also used frequently in the gospels to describe Jesus being handed over (or delivered up, betrayed) by sinful men for crucifixion (cf., e.g., Matt 26:21; 27:4; Mark 8:31; 9:31; 10:33; 15:15; Luke 20:20; 22:24; 24:7). It is probable that Paul has both ideas in mind: Jesus was handed over by sinners, but even this betrayal was directed by the Father for our sake (because of our transgressions).

[4:25]  ⁷ tn Grk “because of.” However, in light of the unsatisfactory sense that a causal nuance would here suggest, it has been argued that the second διά (dia) is prospective rather than retrospective (D. Moo, Romans [NICNT], 288-89). The difficulty of this interpretation is the structural balance that both διά phrases provide (“given over because of our transgressions…raised because of our justification”). However the poetic structure of this verse strengthens the likelihood that the clauses each have a different force.

[4:25]  ⁸ sn Many scholars regard Rom 4:25 to be poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage.

[5:3]  ⁹ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[6:23]  ¹⁰ tn A figurative extension of ὀψώνιον (oywnion), which refers to a soldier’s pay or wages. Here it refers to the end result of an activity, seen as something one receives back in return. In this case the activity is sin, and the translation “payoff” captures this thought. See also L&N 89.42.

[8:37]  ¹¹ tn BDAG 1034 s.v. ὑπερνικάω states, “as a heightened form of νικᾶν prevail completely ὑπερνικῶμεν we are winning a most glorious victory Ro 8:37.”

[8:37]  ¹² tn Here the referent could be either God or Christ, but in v. 39 it is God’s love that is mentioned.

[10:2]  ¹³ tn Grk “they have a zeal for God.”

[10:2]  ¹⁴ tn Grk “in accord with knowledge.”

[10:2]  sn Their zeal is not in line with the truth means that the Jews’ passion for God was strong, but it ignored the true righteousness of God (v. 3; cf. also 3:21).

[14:1]  ¹⁵ tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.

[15:5]  ¹⁶ tn Grk “grant you to think the same among one another.”

[16:1]  ¹⁷ tn Or “deaconess.” It is debated whether διάκονος (diakonos) here refers to a specific office within the church. One contextual argument used to support this view is that Phoebe is associated with a particular church, Cenchrea, and as such would therefore be a deacon of that church. In the NT some who are called διάκονος are related to a particular church, yet the scholarly consensus is that such individuals are not deacons, but “servants” or “ministers” (other viable translations for διάκονος). For example, Epaphras is associated with the church in Colossians and is called a διάκονος in Col 1:7, but no contemporary translation regards him as a deacon. In 1 Tim 4:6 Paul calls Timothy a διάκονος; Timothy was associated with the church in Ephesus, but he obviously was not a deacon. In addition, the lexical evidence leans away from this view: Within the NT, the διακον- word group rarely functions with a technical nuance. In any case, the evidence is not compelling either way. The view accepted in the translation above is that Phoebe was a servant of the church, not a deaconess, although this conclusion should be regarded as tentative.