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 3:1

3:1 Therefore what advantage does the Jew have, or what is the value of circumcision?

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 5:9-10

5:9 Much more then, because we have now been declared righteous ⁴  by his blood, ⁵  we will be saved through him from God’s wrath. ⁶  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 5:15

5:15 But the gracious gift is not like the transgression. ⁷  For if the many died through the transgression of the one man, ⁸  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 5:17

5:17 For if, by the transgression of the one man, ⁹  death reigned through the one, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ!

Roma 5:20

5:20 Now the law came in ¹⁰  so that the transgression ¹¹  may increase, but where sin increased, grace multiplied all the more,

Roma 6:1

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?

Roma 6:19

6:19 (I am speaking in human terms because of the weakness of your flesh.) ¹²  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 7:13

7:13 Did that which is good, then, become death to me? Absolutely not! But sin, so that it would be shown to be sin, produced death in me through what is good, so that through the commandment sin would become utterly sinful.

Roma 8:34

8:34 Who is the one who will condemn? Christ ¹³  is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us.

Roma 8:37

8:37 No, in all these things we have complete victory ¹⁴  through him ¹⁵  who loved us!

Roma 9:5

9:5 To them belong the patriarchs, ¹⁶  and from them, ¹⁷  by human descent, ¹⁸  came the Christ, ¹⁹  who is God over all, blessed forever! ²⁰  Amen.

Roma 11:12

11:12 Now if their transgression means riches for the world and their defeat means riches for the Gentiles, how much more will their full restoration ²¹  bring?

Roma 11:15

11:15 For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?

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 12:3

Conduct in Humility

12:3 For by the grace given to me I say to every one of you not to think more highly of yourself than you ought to think, but to think with sober discernment, as God has distributed to each of you ²²  a measure of faith. ²³ 

Roma 13:11

Motivation to Godly Conduct

13:11 And do this ²⁴  because we know ²⁵  the time, that it is already the hour for us to awake from sleep, for our salvation is now nearer than when we became believers.

Roma 14:5

14:5 One person regards one day holier than other days, and another regards them all alike. ²⁶  Each must be fully convinced in his own mind.

Roma 14:13

Exhortation for the Strong not to Destroy the Weak

14:13 Therefore we must not pass judgment on one another, but rather determine never to place an obstacle or a trap before a brother or sister. ²⁷ 

Roma 14:21

14:21 It is good not to eat meat or drink wine or to do anything that causes your brother to stumble. ²⁸ 

Roma 16:7

16:7 Greet Andronicus and Junia, ²⁹  my compatriots ³⁰  and my fellow prisoners. They are well known ³¹  to the apostles, ³²  and they were in Christ before me.

[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.”

[5:9]  ⁴ tn Grk “having now been declared righteous.” The participle δικαιωθέντες (dikaiwqente") has been translated as a causal adverbial participle.

[5:9]  ⁵ tn Or, according to BDF §219.3, “at the price of his blood.”

[5:9]  ⁶ tn Grk “the wrath,” referring to God’s wrath as v. 10 shows.

[5:15]  ⁷ tn Grk “but not as the transgression, so also [is] the gracious gift.”

[5:15]  ⁸ sn Here the one man refers to Adam (cf. 5:14).

[5:17]  ⁹ sn Here the one man refers to Adam (cf. 5:14).

[5:20]  ¹⁰ tn Grk “slipped in.”

[5:20]  ¹¹ tn Or “trespass.”

[6:19]  ¹² tn Or “because of your natural limitations” (NRSV).

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

[8:34]  ¹³ tc ‡ A number of significant and early witnesses, along with several others (Ì^46vid א A C F G L Ψ 6 33 81 104 365 1505 al lat bo), read ᾿Ιησοῦς (Ihsous, “Jesus”) after Χριστός (Cristos, “Christ”) in v. 34. But the shorter reading is not unrepresented (B D 0289 1739 1881 Ï sa). Once ᾿Ιησοῦς got into the text, what scribe would omit it? Although the external evidence is on the side of the longer reading, internally such an expansion seems suspect. The shorter reading is thus preferred. NA²⁷ has the word in brackets, indicating doubt as to its authenticity.

[8:34]  tn Grk “who also.”

[8:37]  ¹⁴ 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]  ¹⁵ tn Here the referent could be either God or Christ, but in v. 39 it is God’s love that is mentioned.

[9:5]  ¹⁶ 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]  ¹⁷ tn Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.

[9:5]  ¹⁸ tn Grk “according to the flesh.”

[9:5]  ¹⁹ tn Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)

[9:5]  ²⁰ 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.

[11:12]  ²¹ tn Or “full inclusion”; Grk “their fullness.”

[12:3]  ²² tn The words “of you” have been supplied for clarity.

[12:3]  ²³ tn Or “to each as God has distributed a measure of faith.”

[13:11]  ²⁴ tn Grk “and this,” probably referring to the command to love (13:8-10); hence, “do” is implied from the previous verses.

[13:11]  ²⁵ tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.

[14:5]  ²⁶ tn Grk “For one judges day from day, and one judges all days.”

[14:13]  ²⁷ tn Grk “brother.”

[14:21]  ²⁸ tc A large number of mss, some of them quite important (Ì^46vid א² B D F G Ψ 0209 33 1881 Ï lat sa), read “or to be offended or to be made weak” after “to stumble.” The shorter reading “to stumble” is found only in Alexandrian mss (א* A C 048 81 945 1506 1739 pc bo). Although external evidence favors inclusion, internal evidence points to a scribal expansion, perhaps reminiscent of 1 Cor 8:11-13. The shorter reading is therefore preferred.

[16:7]  ²⁹ 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]  ³⁰ tn Or “kinsmen,” “relatives,” “fellow countrymen.”

[16:7]  ³¹ 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]  ³² tn Or “among the apostles.” See discussion in the note on “well known” for these options.