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 9:5

9:5 To them belong the patriarchs, ⁴  and from them, ⁵  by human descent, ⁶  came the Christ, ⁷  who is God over all, blessed forever! ⁸  Amen.

Roma 11:36

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

Roma 12:2

12:2 Do not be conformed ⁹  to this present world, ¹⁰  but be transformed by the renewing of your mind, so that you may test and approve ¹¹  what is the will of God – what is good and well-pleasing and perfect.

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.”

[9:5]  ⁴ 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]  ⁵ tn Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.

[9:5]  ⁶ tn Grk “according to the flesh.”

[9:5]  ⁷ tn Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)

[9:5]  ⁸ 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.

[12:2]  ⁹ 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]  ¹⁰ tn Grk “to this age.”

[12:2]  ¹¹ sn The verb translated test and approve (δοκιμάζω, dokimazw) carries the sense of “test with a positive outcome,” “test so as to approve.”