Roma 1:25

1:25 They ¹  exchanged the truth of God for a lie ²  and worshiped and served the creation ³  rather than the Creator, who is blessed forever! Amen.

Roma 2:2-3

2:2 Now we know that God’s judgment is in accordance with truth ⁴  against those who practice such things. 2:3 And do you think, ⁵  whoever you are, when you judge ⁶  those who practice such things and yet do them yourself, ⁷  that you will escape God’s judgment?

Roma 3:22

3:22 namely, the righteousness of God through the faithfulness of Jesus Christ ⁸  for all who believe. For there is no distinction,

Roma 4:17

4:17 (as it is written, “I have made you the father of many nations”). ⁹  He is our father ¹⁰  in the presence of God whom he believed – the God who ¹¹  makes the dead alive and summons the things that do not yet exist as though they already do. ¹² 

Roma 5:14-15

5:14 Yet death reigned from Adam until Moses even over those who did not sin in the same way that Adam (who is a type ¹³  of the coming one) transgressed. ¹⁴  5:15 But the gracious gift is not like the transgression. ¹⁵  For if the many died through the transgression of the one man, ¹⁶  how much more did the grace of God and the gift by the grace of the one man Jesus Christ multiply to the many!

Roma 9:5

9:5 To them belong the patriarchs, ¹⁷  and from them, ¹⁸  by human descent, ¹⁹  came the Christ, ²⁰  who is God over all, blessed forever! ²¹  Amen.

Roma 10:12

10:12 For there is no distinction between the Jew and the Greek, for the same Lord is Lord of all, who richly blesses all who call on him.

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!” ²² 

Roma 11:22

11:22 Notice therefore the kindness and harshness of God – harshness toward those who have fallen, but ²³  God’s kindness toward you, provided you continue in his kindness; ²⁴  otherwise you also will be cut off.

Roma 11:28

11:28 In regard to the gospel they are enemies for your sake, but in regard to election they are dearly loved for the sake of the fathers.

Roma 11:32

11:32 For God has consigned all people to disobedience so that he may show mercy to them all. ²⁵ 

Roma 11:36

11:36 For from him and through him and to him are all things. To him be glory forever! Amen.

Roma 12:14

12:14 Bless those who persecute you, bless and do not curse.

Roma 15:26

15:26 For Macedonia and Achaia are pleased to make some contribution for the poor among the saints in Jerusalem.

Roma 16:3

16:3 Greet Prisca and Aquila, ²⁶  my fellow workers in Christ Jesus,

Roma 16:7

16:7 Greet Andronicus and Junia, ²⁷  my compatriots ²⁸  and my fellow prisoners. They are well known ²⁹  to the apostles, ³⁰  and they were in Christ before me.

Roma 16:10-11

16:10 Greet Apelles, who is approved in Christ. Greet those who belong to the household of Aristobulus. 16:11 Greet Herodion, my compatriot. ³¹  Greet those in the household of Narcissus who are in the Lord.

Roma 16:14-15

16:14 Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers and sisters ³²  with them. 16:15 Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the believers ³³  who are with them.

Roma 16:17

16:17 Now I urge you, brothers and sisters, ³⁴  to watch out for those who create dissensions and obstacles contrary to the teaching that you learned. Avoid them!

Roma 16:20

16:20 The God of peace will quickly crush Satan under your feet. The grace of our Lord Jesus be with you.

Roma 16:27

16:27 to the only wise God, through Jesus Christ, be glory forever! Amen.

[1:25]  ¹ 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]  ² tn Grk “the lie.”

[1:25]  ³ tn Or “creature, created things.”

[2:2]  ⁴ tn Or “based on truth.”

[2:3]  ⁵ tn Grk “do you think this,” referring to the clause in v. 3b.

[2:3]  ⁶ tn Grk “O man, the one who judges.”

[2:3]  ⁷ tn Grk “and do them.” The other words are supplied to bring out the contrast implied in this clause.

[3:22]  ⁸ tn Or “faith in Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in v. 26; Gal 2:16, 20; 3:22; Eph 3:12; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.

[3:22]  sn ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.

[4:17]  ⁹ tn Verses 16-17 comprise one sentence in Greek, but this has been divided into two sentences due to English requirements.

[4:17]  sn A quotation from Gen 17:5. The quotation forms a parenthesis in Paul’s argument.

[4:17]  ¹⁰ tn The words “He is our father” are not in the Greek text but are supplied to show that they resume Paul’s argument from 16b. (It is also possible to supply “Abraham had faith” here [so REB], taking the relative clause [“who is the father of us all”] as part of the parenthesis, and making the connection back to “the faith of Abraham,” but such an option is not as likely [C. E. B. Cranfield, Romans [ICC], 1:243].)

[4:17]  ¹¹ tn “The God” is not in the Greek text but is supplied for clarity.

[4:17]  ¹² tn Or “calls into existence the things that do not exist.” The translation of ὡς ὄντα (Jw" onta) allows for two different interpretations. If it has the force of result, then creatio ex nihilo is in view and the variant rendering is to be accepted (so C. E. B. Cranfield, Romans [ICC], 1:244). A problem with this view is the scarcity of ὡς plus participle to indicate result (though for the telic idea with ὡς plus participle, cf. Rom 15:15; 1 Thess 2:4). If it has a comparative force, then the translation given in the text is to be accepted: “this interpretation fits the immediate context better than a reference to God’s creative power, for it explains the assurance with which God can speak of the ‘many nations’ that will be descended from Abraham” (D. Moo, Romans [NICNT], 282; so also W. Sanday and A. C. Headlam, Romans [ICC], 113). Further, this view is in line with a Pauline idiom, viz., verb followed by ὡς plus participle (of the same verb or, in certain contexts, its antonym) to compare present reality with what is not a present reality (cf. 1 Cor 4:7; 5:3; 7:29, 30 (three times), 31; Col 2:20 [similarly, 2 Cor 6:9, 10]).

[5:14]  ¹³ tn Or “pattern.”

[5:14]  ¹⁴ tn Or “disobeyed”; Grk “in the likeness of Adam’s transgression.”

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

[5:15]  ¹⁶ sn Here the one man refers to Adam (cf. 5:14).

[9:5]  ¹⁷ tn Grk “of whom are the fathers.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:5]  ¹⁸ tn Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.

[9:5]  ¹⁹ tn Grk “according to the flesh.”

[9:5]  ²⁰ tn Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)

[9:5]  ²¹ tn Or “the Christ, who is over all, God blessed forever,” or “the Messiah. God who is over all be blessed forever!” or “the Messiah who is over all. God be blessed forever!” The translational difficulty here is not text-critical in nature, but is a problem of punctuation. Since the genre of these opening verses of Romans 9 is a lament, it is probably best to take this as an affirmation of Christ’s deity (as the text renders it). Although the other renderings are possible, to see a note of praise to God at the end of this section seems strangely out of place. But for Paul to bring his lament to a crescendo (that is to say, his kinsmen had rejected God come in the flesh), thereby deepening his anguish, is wholly appropriate. This is also supported grammatically and stylistically: The phrase ὁ ὢν (Jo wn, “the one who is”) is most naturally taken as a phrase which modifies something in the preceding context, and Paul’s doxologies are always closely tied to the preceding context. For a detailed examination of this verse, see B. M. Metzger, “The Punctuation of Rom. 9:5,” Christ and the Spirit in the New Testament, 95-112; and M. J. Harris, Jesus as God, 144-72.

[11:3]  ²² sn A quotation from 1 Kgs 19:10, 14.

[11:22]  ²³ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[11:22]  ²⁴ tn Grk “if you continue in (the) kindness.”

[11:32]  ²⁵ tn Grk “to all”; “them” has been supplied for stylistic reasons.

[16:3]  ²⁶ sn On Prisca and Aquila see also Acts 18:2, 18, 26; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. The author of Acts uses the full name Priscilla, while Paul uses the diminutive form Prisca.

[16:7]  ²⁷ tn Or “Junias.”

[16:7]  sn The feminine name Junia, though common in Latin, is quite rare in Greek (apparently only three instances of it occur in Greek literature outside Rom 16:7, according to the data in the TLG [D. Moo, Romans [NICNT], 922]). The masculine Junias (as a contraction for Junianas), however, is rarer still: Only one instance of the masculine name is known in extant Greek literature (Epiphanius mentions Junias in his Index discipulorum 125). Further, since there are apparently other husband-wife teams mentioned in this salutation (Prisca and Aquila [v. 3], Philologus and Julia [v. 15]), it might be natural to think of Junia as a feminine name. (This ought not be pressed too far, however, for in v. 12 all three individuals are women [though the first two are linked together], and in vv. 9-11 all the individuals are men.) In Greek only a difference of accent distinguishes between Junias (male) and Junia (female). If it refers to a woman, it is possible (1) that she had the gift of apostleship (not the office), or (2) that she was not an apostle but along with Andronicus was esteemed by (or among) the apostles. As well, the term “prominent” probably means “well known,” suggesting that Andronicus and Junia(s) were well known to the apostles (see note on the phrase “well known” which follows).

[16:7]  ²⁸ tn Or “kinsmen,” “relatives,” “fellow countrymen.”

[16:7]  ²⁹ tn Or “prominent, outstanding, famous.” The term ἐπίσημος (epishmo") is used either in an implied comparative sense (“prominent, outstanding”) or in an elative sense (“famous, well known”). The key to determining the meaning of the term in any given passage is both the general context and the specific collocation of this word with its adjuncts. When a comparative notion is seen, that to which ἐπίσημος is compared is frequently, if not usually, put in the genitive case (cf., e.g., 3 Macc 6:1 [Ελεαζαρος δέ τις ἀνὴρ ἐπίσημος τῶν ἀπὸ τής χώρας ἱερέων “Eleazar, a man prominent among the priests of the country”]; cf. also Pss. Sol. 17:30). When, however, an elative notion is found, ἐν (en) plus a personal plural dative is not uncommon (cf. Pss. Sol. 2:6). Although ἐν plus a personal dative does not indicate agency, in collocation with words of perception, (ἐν plus) dative personal nouns are often used to show the recipients. In this instance, the idea would then be “well known to the apostles.” See M. H. Burer and D. B. Wallace, “Was Junia Really an Apostle? A Re-examination of Rom 16.7,” NTS 47 (2001): 76-91, who argue for the elative notion here.

[16:7]  ³⁰ tn Or “among the apostles.” See discussion in the note on “well known” for these options.

[16:11]  ³¹ tn Or “kinsman,” “relative,” “fellow countryman.”

[16:14]  ³² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[16:15]  ³³ tn Grk “saints.”

[16:17]  ³⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.