Roma 1:32

1:32 Although they fully know ¹  God’s righteous decree that those who practice such things deserve to die, ²  they not only do them but also approve of those who practice them. ³ 

Roma 3:4

3:4 Absolutely not! Let God be proven true, and every human being ⁴  shown up as a liar, ⁵  just as it is written: “so that you will be justified ⁶  in your words and will prevail when you are judged.” ⁷ 

Roma 3:19

3:19 Now we know that whatever the law says, it says to those who are under ⁸  the law, so that every mouth may be silenced and the whole world may be held accountable to God.

Roma 3:26

3:26 This was ⁹  also to demonstrate ¹⁰  his righteousness in the present time, so that he would be just ¹¹  and the justifier of the one who lives because of Jesus’ faithfulness. ¹² 

Roma 4:11

4:11 And he received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised, ¹³  so that he would become ¹⁴  the father of all those who believe but have never been circumcised, ¹⁵  that they too could have righteousness credited to them.

Roma 4:16-17

4:16 For this reason it is by faith so that it may be by grace, ¹⁶  with the result that the promise may be certain to all the descendants – not only to those who are under the law, but also to those who have the faith of Abraham, ¹⁷  who is the father of us all 4:17 (as it is written, “I have made you the father of many nations”). ¹⁸  He is our father ¹⁹  in the presence of God whom he believed – the God who ²⁰  makes the dead alive and summons the things that do not yet exist as though they already do. ²¹ 

Roma 5:14

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 ²²  of the coming one) transgressed. ²³ 

Roma 5:17

5:17 For if, by the transgression of the one man, ²⁴  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 6:4

6:4 Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may live a new life. ²⁵ 

Roma 6:13

6:13 and do not present your members to sin as instruments ²⁶  to be used for unrighteousness, ²⁷  but present yourselves to God as those who are alive from the dead and your members to God as instruments ²⁸  to be used for righteousness.

Roma 6:19

6:19 (I am speaking in human terms because of the weakness of your flesh.) ²⁹  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 7:4

7:4 So, my brothers and sisters, ³⁰  you also died to the law through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit to God. ³¹ 

Roma 7:23

7:23 But I see a different law in my members waging war against the law of my mind and making me captive to the law of sin that is in my members.

Roma 8:3

8:3 For God achieved what the law could not do because ³²  it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh,

Roma 8:11

8:11 Moreover if the Spirit of the one ³³  who raised Jesus from the dead lives in you, the one who raised Christ ³⁴  from the dead will also make your mortal bodies alive through his Spirit who lives in you. ³⁵ 

Roma 8:26

8:26 In the same way, the Spirit helps us in our weakness, for we do not know how we should pray, ³⁶  but the Spirit himself intercedes for us with inexpressible groanings.

Roma 8:34

8:34 Who is the one who will condemn? Christ ³⁷  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 9:17

9:17 For the scripture says to Pharaoh: ³⁸  “For this very purpose I have raised you up, that I may demonstrate my power in you, and that my name may be proclaimed in all the earth.” ³⁹ 

Roma 10:8-9

10:8 But what does it say? “The word is near you, in your mouth and in your heart” ⁴⁰  (that is, the word of faith that we preach), 10:9 because if you confess with your mouth that Jesus is Lord ⁴¹  and believe in your heart that God raised him from the dead, you will be saved.

Roma 10:18

10:18 But I ask, have they ⁴²  not heard? ⁴³  Yes, they have: ⁴⁴  Their voice has gone out to all the earth, and their words to the ends of the world. ⁴⁵ 

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 13:3

13:3 (for rulers cause no fear for good conduct but for bad). Do you desire not to fear authority? Do good and you will receive its commendation,

Roma 13:9

13:9 For the commandments, ⁴⁶  “Do not commit adultery, do not murder, do not steal, do not covet,” ⁴⁷  (and if there is any other commandment) are summed up in this, “Love your neighbor as yourself.” ⁴⁸ 

Roma 15:13

15:13 Now may the God of hope fill you with all joy and peace as you believe in him, ⁴⁹  so that you may abound in hope by the power of the Holy Spirit.

Roma 15:30

15:30 Now I urge you, brothers and sisters, ⁵⁰  through our Lord Jesus Christ and through the love of the Spirit, to join fervently with me in prayer to God on my behalf.

[1:32]  ¹ tn Grk “who, knowing…, not only do them but also approve…” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:32]  ² tn Grk “are worthy of death.”

[1:32]  ³ sn “Vice lists” like vv. 28-32 can be found elsewhere in the NT in Matt 15:19; Gal 5:19-21; 1 Tim 1:9-10; and 1 Pet 4:3. An example from the intertestamental period can be found in Wis 14:25-26.

[3:4]  ⁴ tn Grk “every man”; but ἄνθρωπος (anqrwpo") is used in a generic sense here to stress humanity rather than masculinity.

[3:4]  ⁵ tn Grk “Let God be true, and every man a liar.” The words “proven” and “shown up” are supplied in the translation to clarify the meaning.

[3:4]  ⁶ tn Grk “might be justified,” a subjunctive verb, but in this type of clause it carries the same sense as the future indicative verb in the latter part. “Will” is more idiomatic in contemporary English.

[3:4]  ⁷ tn Or “prevail when you judge.” A quotation from Ps 51:4.

[3:19]  ⁸ tn Grk “in,” “in connection with.”

[3:26]  ⁹ tn The words “This was” have been repeated from the previous verse to clarify that this is a continuation of that thought. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:26]  ¹⁰ tn Grk “toward a demonstration,” repeating and expanding the purpose of God’s action in v. 25a.

[3:26]  ¹¹ tn Or “righteous.”

[3:26]  ¹² tn Or “of the one who has faith in Jesus.” See note on “faithfulness of Jesus Christ” in v. 22 for the rationale behind the translation “Jesus’ faithfulness.”

[4:11]  ¹³ tn Grk “of the faith, the one [existing] in uncircumcision.”

[4:11]  ¹⁴ tn Grk “that he might be,” giving the purpose of v. 11a.

[4:11]  ¹⁵ tn Grk “through uncircumcision.”

[4:16]  ¹⁶ tn Grk “that it might be according to grace.”

[4:16]  ¹⁷ tn Grk “those who are of the faith of Abraham.”

[4:17]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn “The God” is not in the Greek text but is supplied for clarity.

[4:17]  ²¹ 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]  ²² tn Or “pattern.”

[5:14]  ²³ tn Or “disobeyed”; Grk “in the likeness of Adam’s transgression.”

[5:17]  ²⁴ sn Here the one man refers to Adam (cf. 5:14).

[6:4]  ²⁵ tn Grk “may walk in newness of life,” in which ζωῆς (zwhs) functions as an attributed genitive (see ExSyn 89-90, where this verse is given as a prime example).

[6:13]  ²⁶ tn Or “weapons, tools.”

[6:13]  ²⁷ tn Or “wickedness, injustice.”

[6:13]  ²⁸ tn Or “weapons, tools.”

[6:19]  ²⁹ tn Or “because of your natural limitations” (NRSV).

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

[7:4]  ³⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[7:4]  ³¹ tn Grk “that we might bear fruit to God.”

[8:3]  ³² tn Grk “in that.”

[8:11]  ³³ sn The one who raised Jesus from the dead refers to God (also in the following clause).

[8:11]  ³⁴ tc Several mss read ᾿Ιησοῦν (Ihsoun, “Jesus”) after Χριστόν (Criston, “Christ”; א* A D* 630 1506 1739 1881 pc bo); C 81 104 lat have ᾿Ιησοῦν Χριστόν. The shorter reading is more likely to be original, though, both because of external evidence (א² B D² F G Ψ 33 Ï sa) and internal evidence (scribes were much more likely to add the name “Jesus” if it were lacking than to remove it if it were already present in the text, especially to harmonize with the earlier mention of Jesus in the verse).

[8:11]  ³⁵ tc Most mss (B D F G Ψ 33 1739 1881 Ï lat) have διά (dia) followed by the accusative: “because of his Spirit who lives in you.” The genitive “through his Spirit” is supported by א A C⁽*⁾ 81 104 1505 1506 al, and is slightly preferred.

[8:26]  ³⁶ tn Or “for we do not know what we ought to pray for.”

[8:34]  ³⁷ 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.”

[9:17]  ³⁸ sn Paul uses a typical rabbinic formula here in which the OT scriptures are figuratively portrayed as speaking to Pharaoh. What he means is that the scripture he cites refers (or can be applied) to Pharaoh.

[9:17]  ³⁹ sn A quotation from Exod 9:16.

[10:8]  ⁴⁰ sn A quotation from Deut 30:14.

[10:9]  ⁴¹ tn Or “the Lord.” The Greek construction, along with the quotation from Joel 2:32 in v. 13 (in which the same “Lord” seems to be in view) suggests that κύριον (kurion) is to be taken as “the Lord,” that is, Yahweh. Cf. D. B. Wallace, “The Semantics and Exegetical Significance of the Object-Complement Construction in the New Testament,” GTJ 6 (1985): 91-112.

[10:18]  ⁴² tn That is, Israel (see the following verse).

[10:18]  ⁴³ tn Grk “they have not ‘not heard,’ have they?” This question is difficult to render in English. The basic question is a negative sentence (“Have they not heard?”), but it is preceded by the particle μή (mh) which expects a negative response. The end result in English is a double negative (“They have not ‘not heard,’ have they?”). This has been changed to a positive question in the translation for clarity. See BDAG 646 s.v. μή 3.a.; D. Moo, Romans (NICNT), 666, fn. 32; and C. E. B. Cranfield, Romans (ICC), 537, for discussion.

[10:18]  ⁴⁴ tn Here the particle μενοῦνγε (menounge) is correcting the negative response expected by the particle μή (mh) in the preceding question. Since the question has been translated positively, the translation was changed here to reflect that rendering.

[10:18]  ⁴⁵ sn A quotation from Ps 19:4.

[13:9]  ⁴⁶ tn Grk “For the…” (with the word “commandments” supplied for clarity). The Greek article (“the”) is used here as a substantiver to introduce the commands that are quoted from the second half of the Decalogue (ExSyn 238).

[13:9]  ⁴⁷ sn A quotation from Exod 20:13-15, 17; Deut 5:17-19, 21.

[13:9]  ⁴⁸ sn A quotation from Lev 19:18.

[15:13]  ⁴⁹ tn Grk “in the believing” or “as [you] believe,” with the object “him” supplied from the context. The referent could be God (15:13a) or Christ (15:12).

[15:30]  ⁵⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.