Roma 1:3

1:3 concerning his Son who was a descendant ¹  of David with reference to the flesh, ² 

Roma 1:29

1:29 They are filled ³  with every kind of unrighteousness, wickedness, covetousness, malice. They are rife with ⁴  envy, murder, strife, deceit, hostility. They are gossips,

Roma 2:13

2:13 For it is not those who hear the law who are righteous before God, but those who do the law will be declared righteous. ⁵ 

Roma 3:2

3:2 Actually, there are many advantages. ⁶  First of all, ⁷  the Jews ⁸  were entrusted with the oracles of God. ⁹ 

Roma 3:22

3:22 namely, the righteousness of God through the faithfulness of Jesus Christ ¹⁰  for all who believe. For there is no distinction,

Roma 4:3

4:3 For what does the scripture say? “Abraham believed God, and it was credited ¹¹  to him as righteousness.” ¹² 

Roma 4:6

4:6 So even David himself speaks regarding the blessedness of the man to whom God credits righteousness apart from works:

Roma 6:3

6:3 Or do you not know that as many as were baptized into Christ Jesus were baptized into his death?

Roma 7:21

7:21 So, I find the law that when I want to do good, evil is present with me.

Roma 7:24

7:24 Wretched man that I am! Who will rescue me from this body of death?

Roma 9:9

9:9 For this is what the promise declared: ¹³  “About a year from now ¹⁴  I will return and Sarah will have a son.” ¹⁵ 

Roma 10:2

10:2 For I can testify that they are zealous for God, ¹⁶  but their zeal is not in line with the truth. ¹⁷ 

Roma 10:7

10:7 or “Who will descend into the abyss?” ¹⁸  (that is, to bring Christ up from the dead).

Roma 11:10

11:10 let their eyes be darkened so that they may not see,

and make their backs bend continually.” ¹⁹ 

Roma 12:14

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

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. ²⁰ 

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. ²¹ 

Roma 15:6

15:6 so that together you may with one voice glorify the God and Father of our Lord Jesus Christ.

Roma 16:3

16:3 Greet Prisca and Aquila, ²²  my fellow workers in Christ Jesus,

Roma 16:9-11

16:9 Greet Urbanus, our fellow worker in Christ, and my good friend Stachys. 16:10 Greet Apelles, who is approved in Christ. Greet those who belong to the household of Aristobulus. 16:11 Greet Herodion, my compatriot. ²³  Greet those in the household of Narcissus who are in the Lord.

[1:3]  ¹ tn Grk “born of the seed” (an idiom).

[1:3]  ² tn Grk “according to the flesh,” indicating Jesus’ earthly life, a reference to its weakness. This phrase implies that Jesus was more than human; otherwise it would have been sufficient to say that he was a descendant of David, cf. L. Morris, Romans, 44.

[1:29]  ³ tn Grk “being filled” or “having been filled,” referring to those described in v. 28. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:29]  ⁴ tn Grk “malice, full of,” continuing the description. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:13]  ⁵ tn The Greek sentence expresses this contrast more succinctly than is possible in English. Grk “For not the hearers of the law are righteous before God, but the doers of the law will be declared righteous.”

[3:2]  ⁶ tn Grk “much in every way.”

[3:2]  ⁷ tc ‡ Most witnesses (א A D² 33 Ï) have γάρ (gar) after μέν (men), though some significant Alexandrian and Western witnesses lack the conjunction (B D* G Ψ 81 365 1506 2464* pc latt). A few mss have γάρ, but not μέν (6 1739 1881). γάρ was frequently added by scribes as a clarifying conjunction, making it suspect here. NA²⁷ has the γάρ in brackets, indicating doubt as to its authenticity.

[3:2]  tn Grk “first indeed that.”

[3:2]  ⁸ tn Grk “they were.”

[3:2]  ⁹ tn The referent of λόγια (logia, “oracles”) has been variously understood: (1) BDAG 598 s.v. λόγιον takes the term to refer here to “God’s promises to the Jews”; (2) some have taken this to refer more narrowly to the national promises of messianic salvation given to Israel (so S. L. Johnson, Jr., “Studies in Romans: Part VII: The Jews and the Oracles of God,” BSac 130 [1973]: 245); (3) perhaps the most widespread interpretation sees the term as referring to the entire OT generally.

[3:22]  ¹⁰ 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.

[4:3]  ¹¹ tn The term λογίζομαι (logizomai) occurs 11 times in this chapter (vv. 3, 4, 5, 6, 8, 9, 10, 11, 22, 23, 24). In secular usage it could (a) refer to deliberations of some sort, or (b) in commercial dealings (as virtually a technical term) to “reckoning” or “charging up a debt.” See H. W. Heidland, TDNT 4:284, 290-92.

[4:3]  ¹² sn A quotation from Gen 15:6.

[9:9]  ¹³ tn Grk “For this is the word of promise.”

[9:9]  ¹⁴ tn Grk “About this time I will return.” Since this refers to the time when the promised child would be born, it would be approximately a year later.

[9:9]  ¹⁵ sn A quotation from Gen 18:10, 14.

[10:2]  ¹⁶ tn Grk “they have a zeal for God.”

[10:2]  ¹⁷ 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).

[10:7]  ¹⁸ sn A quotation from Deut 30:13.

[11:10]  ¹⁹ sn A quotation from Ps 69:22-23.

[14:1]  ²⁰ tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.

[14:21]  ²¹ 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.

[16:3]  ²² 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.

[16:11]  ²³ tn Or “kinsman,” “relative,” “fellow countryman.”