Roma 1:8

Paul’s Desire to Visit Rome

1:8 First of all, ¹  I thank my God through Jesus Christ for all of you, because your faith is proclaimed throughout the whole world.

Roma 1:20-21

1:20 For since the creation of the world his invisible attributes – his eternal power and divine nature – have been clearly seen, because they are understood through what has been made. So people ²  are without excuse. 1:21 For although they knew God, they did not glorify him as God or give him thanks, but they became futile in their thoughts and their senseless hearts ³  were darkened.

Roma 2:4

2:4 Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know ⁴  that God’s kindness leads you to repentance?

Roma 2:15-16

2:15 They ⁵  show that the work of the law is written ⁶  in their hearts, as their conscience bears witness and their conflicting thoughts accuse or else defend ⁷  them, ⁸  2:16 on the day when God will judge ⁹  the secrets of human hearts, ¹⁰  according to my gospel ¹¹  through Christ Jesus.

Roma 2:25-28

2:25 For circumcision ¹²  has its value if you practice the law, but ¹³  if you break the law, ¹⁴  your circumcision has become uncircumcision. 2:26 Therefore if the uncircumcised man obeys ¹⁵  the righteous requirements of the law, will not his uncircumcision be regarded as circumcision? 2:27 And will not the physically uncircumcised man ¹⁶  who keeps the law judge you who, despite ¹⁷  the written code ¹⁸  and circumcision, transgress the law? 2:28 For a person is not a Jew who is one outwardly, nor is circumcision something that is outward in the flesh,

Roma 3:1

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

Roma 3:3

3:3 What then? If some did not believe, does their unbelief nullify the faithfulness of God?

Roma 3:5

3:5 But if our unrighteousness demonstrates ¹⁹  the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is he? ²⁰  (I am speaking in human terms.) ²¹ 

Roma 3:7

3:7 For if by my lie the truth of God enhances ²²  his glory, why am I still actually being judged as a sinner?

Roma 3:27

3:27 Where, then, is boasting? ²³  It is excluded! By what principle? ²⁴  Of works? No, but by the principle of faith!

Roma 3:29

3:29 Or is God the God of the Jews only? Is he not the God of the Gentiles too? Yes, of the Gentiles too!

Roma 4:3

4:3 For what does the scripture say? “Abraham believed God, and it was credited ²⁵  to him as righteousness.” ²⁶ 

Roma 4:5

4:5 But to the one who does not work, but believes in the one who declares the ungodly righteous, ²⁷  his faith is credited as righteousness.

Roma 4:9-10

4:9 Is this blessedness ²⁸  then for ²⁹  the circumcision ³⁰  or also for ³¹  the uncircumcision? For we say, “faith was credited to Abraham as righteousness.” ³²  4:10 How then was it credited to him? Was he circumcised at the time, or not? No, he was not circumcised but uncircumcised!

Roma 4:13-14

4:13 For the promise ³³  to Abraham or to his descendants that he would inherit the world was not fulfilled through the law, but through the righteousness that comes by faith. 4:14 For if they become heirs by the law, faith is empty and the promise is nullified. ³⁴ 

Roma 5:2-5

5:2 through whom we have also obtained access by faith into this grace in which we stand, and we rejoice ³⁵  in the hope of God’s glory. 5:3 Not ³⁶  only this, but we also rejoice in sufferings, knowing that suffering produces endurance, 5:4 and endurance, character, and character, hope. 5:5 And hope does not disappoint, because the love of God ³⁷  has been poured out ³⁸  in our hearts through the Holy Spirit who was given to us.

Roma 5:12

The Amplification of Justification

5:12 So then, just as sin entered the world through one man and death through sin, and so death spread to all people ³⁹  because ⁴⁰  all sinned –

Roma 5:15

5:15 But the gracious gift is not like the transgression. ⁴¹  For if the many died through the transgression of the one man, ⁴²  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 5:20--6:1

5:20 Now the law came in ⁴³  so that the transgression ⁴⁴  may increase, but where sin increased, grace multiplied all the more, 5:21 so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord.

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 6:3

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

Roma 6:12

6:12 Therefore do not let sin reign in your mortal body so that you obey its desires,

Roma 6:16

6:16 Do you not know that if you present yourselves ⁴⁵  as obedient slaves, ⁴⁶  you are slaves of the one you obey, either of sin resulting in death, or obedience resulting in righteousness? ⁴⁷ 

Roma 7:1-2

The Believer’s Relationship to the Law

7:1 Or do you not know, brothers and sisters ⁴⁸  (for I am speaking to those who know the law), that the law is lord over a person ⁴⁹  as long as he lives? 7:2 For a married woman is bound by law to her husband as long as he lives, but if her ⁵⁰  husband dies, she is released from the law of the marriage. ⁵¹ 

Roma 7:8-13

7:8 But sin, seizing the opportunity through the commandment, produced in me all kinds of wrong desires. ⁵²  For apart from the law, sin is dead. 7:9 And I was once alive apart from the law, but with the coming of the commandment sin became alive 7:10 and I died. So ⁵³  I found that the very commandment that was intended to bring life brought death! ⁵⁴  7:11 For sin, seizing the opportunity through the commandment, deceived me and through it I died. ⁵⁵  7:12 So then, the law is holy, and the commandment is holy, righteous, and good.

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 7:17

7:17 But now it is no longer me doing it, but sin that lives in me.

Roma 7:20

7:20 Now if I do what I do not want, it is no longer me doing it but sin that lives in me.

Roma 8:19-22

8:19 For the creation eagerly waits for the revelation of the sons of God. 8:20 For the creation was subjected to futility – not willingly but because of God ⁵⁶  who subjected it – in hope 8:21 that the creation itself will also be set free from the bondage of decay into the glorious freedom of God’s children. 8:22 For we know that the whole creation groans and suffers together until now.

Roma 8:35

8:35 Who will separate us from the love of Christ? Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword? ⁵⁷ 

Roma 9:4

9:4 who are Israelites. To them belong ⁵⁸  the adoption as sons, ⁵⁹  the glory, the covenants, the giving of the law, the temple worship, ⁶⁰  and the promises.

Roma 9:11

9:11 even before they were born or had done anything good or bad (so that God’s purpose in election ⁶¹  would stand, not by works but by ⁶²  his calling) ⁶³  –

Roma 9:17

9:17 For the scripture says to Pharaoh: ⁶⁴  “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.” ⁶⁵ 

Roma 9:21

9:21 Has the potter no right to make from the same lump of clay ⁶⁶  one vessel for special use and another for ordinary use? ⁶⁷ 

Roma 9:27

9:27 And Isaiah cries out on behalf of Israel, “Though the number of the children ⁶⁸  of Israel are as the sand of the sea, only the remnant will be saved,

Roma 10:1

10:1 Brothers and sisters, ⁶⁹  my heart’s desire and prayer to God on behalf of my fellow Israelites ⁷⁰  is for their salvation.

Roma 10:6-7

10:6 But the righteousness that is by faith says: “Do not say in your heart, ⁷¹  ‘Who will ascend into heaven?’” ⁷²  (that is, to bring Christ down) 10:7 or “Who will descend into the abyss?” ⁷³  (that is, to bring Christ up from the dead).

Roma 10:11

10:11 For the scripture says, “Everyone who believes in him will not be put to shame.” ⁷⁴ 

Roma 10:17

10:17 Consequently faith comes from what is heard, and what is heard comes through the preached word ⁷⁵  of Christ. ⁷⁶ 

Roma 11:2

11:2 God has not rejected his people whom he foreknew! Do you not know what the scripture says about Elijah, how he pleads with God against Israel?

Roma 11:6-7

11:6 And if it is by grace, it is no longer by works, otherwise grace would no longer be grace. 11:7 What then? Israel failed to obtain what it was diligently seeking, but the elect obtained it. The ⁷⁷  rest were hardened,

Roma 11:9

11:9 And David says,

“Let their table become a snare and trap,

a stumbling block and a retribution for them;

Roma 11:11

11:11 I ask then, they did not stumble into an irrevocable fall, ⁷⁸  did they? Absolutely not! But by their transgression salvation has come to the Gentiles, to make Israel ⁷⁹  jealous.

Roma 11:15-16

11:15 For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead? 11:16 If the first portion ⁸⁰  of the dough offered is holy, then the whole batch is holy, and if the root is holy, so too are the branches. ⁸¹ 

Roma 11:18

11:18 do not boast over the branches. But if you boast, remember that you do not support the root, but the root supports you.

Roma 11:27

11:27 And this is my covenant with them, ⁸² 

when I take away their sins.” ⁸³ 

Roma 11:29

11:29 For the gifts and the call of God are irrevocable.

Roma 11:34-36

11:34 For who has known the mind of the Lord,

or who has been his counselor? ⁸⁴ 

11:35 Or who has first given to God, ⁸⁵ 

that God ⁸⁶  needs to repay him? ⁸⁷ 

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

Roma 12:9

Conduct in Love

12:9 Love must be ⁸⁸  without hypocrisy. Abhor what is evil, cling to what is good.

Roma 13:10-12

13:10 Love does no wrong to a neighbor. Therefore love is the fulfillment of the law.

Motivation to Godly Conduct

13:11 And do this ⁸⁹  because we know ⁹⁰  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. 13:12 The night has advanced toward dawn; the day is near. So then we must lay aside the works of darkness, and put on the weapons of light.

Roma 14:4

14:4 Who are you to pass judgment on another’s servant? Before his own master he stands or falls. And he will stand, for the Lord ⁹¹  is able to make him stand.

Roma 14:10

14:10 But you who eat vegetables only – why do you judge your brother or sister? ⁹²  And you who eat everything – why do you despise your brother or sister? ⁹³  For we will all stand before the judgment seat ⁹⁴  of God.

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. ⁹⁵ 

Roma 14:17

14:17 For the kingdom of God does not consist of food and drink, but righteousness, peace, and joy in the Holy Spirit.

Roma 15:12

15:12 And again Isaiah says, “The root of Jesse will come, and the one who rises to rule over the Gentiles, in him will the Gentiles hope.” ⁹⁶ 

Roma 15:16

15:16 to be a minister of Christ Jesus to the Gentiles. I serve ⁹⁷  the gospel of God ⁹⁸  like a priest, so that the Gentiles may become an acceptable offering, ⁹⁹  sanctified by the Holy Spirit.

Roma 15:31

15:31 Pray ¹⁰⁰  that I may be rescued from those who are disobedient in Judea and that my ministry in Jerusalem may be acceptable to the saints,

Roma 16:19-20

16:19 Your obedience is known to all and thus I rejoice over you. But I want you to be wise in what is good and innocent in what is evil. 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.

[1:8]  ¹ tn Grk “First.” Paul never mentions a second point, so J. B. Phillips translated “I must begin by telling you….”

[1:20]  ² tn Grk “they”; the referent (people) has been specified in the translation for clarity.

[1:21]  ³ tn Grk “heart.”

[2:4]  ⁴ tn Grk “being unaware.”

[2:15]  ⁵ 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.

[2:15]  ⁶ tn Grk “show the work of the law [to be] written,” with the words in brackets implied by the Greek construction.

[2:15]  ⁷ tn Or “excuse.”

[2:15]  ⁸ tn Grk “their conscience bearing witness and between the thoughts accusing or also defending one another.”

[2:16]  ⁹ tn The form of the Greek word is either present or future, but it is best to translate in future because of the context of future judgment.

[2:16]  ¹⁰ tn Grk “of people.”

[2:16]  ¹¹ sn On my gospel cf. Rom 16:25; 2 Tim 2:8.

[2:25]  ¹² sn Circumcision refers to male circumcision as prescribed in the OT, which was given as a covenant to Abraham in Gen 17:10-14. Its importance for Judaism can hardly be overstated: According to J. D. G. Dunn (Romans [WBC], 1:120) it was the “single clearest distinguishing feature of the covenant people.” J. Marcus has suggested that the terms used for circumcision (περιτομή, peritomh) and uncircumcision (ἀκροβυστία, akrobustia) were probably derogatory slogans used by Jews and Gentiles to describe their opponents (“The Circumcision and the Uncircumcision in Rome,” NTS 35 [1989]: 77-80).

[2:25]  ¹³ tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:25]  ¹⁴ tn Grk “if you should be a transgressor of the law.”

[2:26]  ¹⁵ tn The Greek word φυλάσσω (fulassw, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.

[2:27]  ¹⁶ tn Grk “the uncircumcision by nature.” The word “man” is supplied here to make clear that male circumcision (or uncircumcision) is in view.

[2:27]  ¹⁷ tn Grk “through,” but here the preposition seems to mean “(along) with,” “though provided with,” as BDAG 224 s.v. διά A.3.c indicates.

[2:27]  ¹⁸ tn Grk “letter.”

[3:5]  ¹⁹ tn Or “shows clearly.”

[3:5]  ²⁰ tn Grk “That God is not unjust to inflict wrath, is he?”

[3:5]  ²¹ sn The same expression occurs in Gal 3:15, and similar phrases in Rom 6:19 and 1 Cor 9:8.

[3:7]  ²² tn Grk “abounded unto.”

[3:27]  ²³ tn Although a number of interpreters understand the “boasting” here to refer to Jewish boasting, others (e.g. C. E. B. Cranfield, “‘The Works of the Law’ in the Epistle to the Romans,” JSNT 43 [1991]: 96) take the phrase to refer to all human boasting before God.

[3:27]  ²⁴ tn Grk “By what sort of law?”

[4:3]  ²⁵ 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]  ²⁶ sn A quotation from Gen 15:6.

[4:5]  ²⁷ tn Or “who justifies the ungodly.”

[4:9]  ²⁸ tn Or “happiness.”

[4:9]  ²⁹ tn Grk “upon.”

[4:9]  ³⁰ sn See the note on “circumcision” in 2:25.

[4:9]  ³¹ tn Grk “upon.”

[4:9]  ³² sn A quotation from Gen 15:6.

[4:13]  ³³ sn Although a singular noun, the promise is collective and does not refer only to Gen 12:7, but as D. Moo (Romans 1-8 [WEC], 279) points out, refers to multiple aspects of the promise to Abraham: multiplied descendants (Gen 12:2), possession of the land (Gen 13:15-17), and his becoming the vehicle of blessing to all people (Gen 12:13).

[4:14]  ³⁴ tn Grk “rendered inoperative.”

[5:2]  ³⁵ tn Or “exult, boast.”

[5:3]  ³⁶ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[5:5]  ³⁷ tn The phrase ἡ ἀγάπη τοῦ θεοῦ (Jh agaph tou qeou, “the love of God”) could be interpreted as either an objective genitive (“our love for God”), subjective genitive (“God’s love for us”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). The immediate context, which discusses what God has done for believers, favors a subjective genitive, but the fact that this love is poured out within the hearts of believers implies that it may be the source for believers’ love for God; consequently an objective genitive cannot be ruled out. It is possible that both these ideas are meant in the text and that this is a plenary genitive: “The love that comes from God and that produces our love for God has been poured out within our hearts through the Holy Spirit who was given to us” (ExSyn 121).

[5:5]  ³⁸ sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.

[5:12]  ³⁹ tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.

[5:12]  ⁴⁰ tn The translation of the phrase ἐφ᾿ ᾧ (ef Jw) has been heavily debated. For a discussion of all the possibilities, see C. E. B. Cranfield, “On Some of the Problems in the Interpretation of Romans 5.12,” SJT 22 (1969): 324-41. Only a few of the major options can be mentioned here: (1) the phrase can be taken as a relative clause in which the pronoun refers to Adam, “death spread to all people in whom [Adam] all sinned.” (2) The phrase can be taken with consecutive (resultative) force, meaning “death spread to all people with the result that all sinned.” (3) Others take the phrase as causal in force: “death spread to all people because all sinned.”

[5:15]  ⁴¹ tn Grk “but not as the transgression, so also [is] the gracious gift.”

[5:15]  ⁴² sn Here the one man refers to Adam (cf. 5:14).

[5:20]  ⁴³ tn Grk “slipped in.”

[5:20]  ⁴⁴ tn Or “trespass.”

[6:16]  ⁴⁵ tn Grk “to whom you present yourselves.”

[6:16]  ⁴⁶ tn Grk “as slaves for obedience.” See the note on the word “slave” in 1:1.

[6:16]  ⁴⁷ tn Grk “either of sin unto death, or obedience unto righteousness.”

[7:1]  ⁴⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[7:1]  ⁴⁹ sn Here person refers to a human being.

[7:2]  ⁵⁰ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[7:2]  ⁵¹ tn Grk “husband.”

[7:2]  sn Paul’s example of the married woman and the law of the marriage illustrates that death frees a person from obligation to the law. Thus, in spiritual terms, a person who has died to what controlled us (v. 6) has been released from the law to serve God in the new life produced by the Spirit.

[7:8]  ⁵² tn Or “covetousness.”

[7:10]  ⁵³ tn Here καί (kai) has been translated as “So” to indicate the result of the statement in the previous verse. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[7:10]  ⁵⁴ tn Grk “and there was found in/for me the commandment which was for life – this was for death.”

[7:11]  ⁵⁵ tn Or “and through it killed me.”

[8:20]  ⁵⁶ tn Grk “because of the one”; the referent (God) has been specified in the translation for clarity.

[8:35]  ⁵⁷ tn Here “sword” is a metonymy that includes both threats of violence and acts of violence, even including death (although death is not necessarily the only thing in view here).

[9:4]  ⁵⁸ tn Grk “of whom.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:4]  ⁵⁹ tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB, ESV), the retention of this component of meaning was accomplished in the present translation by the phrase “as sons.”

[9:4]  ⁶⁰ tn Or “cultic service.”

[9:11]  ⁶¹ tn Grk “God’s purpose according to election.”

[9:11]  ⁶² tn Or “not based on works but based on…”

[9:11]  ⁶³ tn Grk “by the one who calls.”

[9:11]  sn The entire clause is something of a parenthetical remark.

[9:17]  ⁶⁴ 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]  ⁶⁵ sn A quotation from Exod 9:16.

[9:21]  ⁶⁶ tn Grk “Or does not the potter have authority over the clay to make from the same lump.”

[9:21]  ⁶⁷ tn Grk “one vessel for honor and another for dishonor.”

[9:27]  ⁶⁸ tn Grk “sons.”

[10:1]  ⁶⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[10:1]  ⁷⁰ tn Grk “on behalf of them”; the referent (Paul’s fellow Israelites) has been specified in the translation for clarity.

[10:6]  ⁷¹ sn A quotation from Deut 9:4.

[10:6]  ⁷² sn A quotation from Deut 30:12.

[10:7]  ⁷³ sn A quotation from Deut 30:13.

[10:11]  ⁷⁴ sn A quotation from Isa 28:16.

[10:17]  ⁷⁵ tn The Greek term here is ῥῆμα (rJhma), which often (but not exclusively) focuses on the spoken word.

[10:17]  ⁷⁶ tc Most mss (א¹ A D¹ Ψ 33 1881 Ï sy) have θεοῦ (qeou) here rather than Χριστοῦ (Cristou; found in Ì^46vid א* B C D* 6 81 629 1506 1739 pc lat co). External evidence strongly favors the reading “Christ” here. Internal evidence is also on its side, for the expression ῥῆμα Χριστοῦ (rJhma Cristou) occurs nowhere else in the NT; thus scribes would be prone to change it to a known expression.

[10:17]  tn The genitive could be understood as either subjective (“Christ does the speaking”) or objective (“Christ is spoken about”), but the latter is more likely here.

[11:7]  ⁷⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:11]  ⁷⁸ tn Grk “that they might fall.”

[11:11]  ⁷⁹ tn Grk “them”; the referent (Israel, cf. 11:7) has been specified in the translation for clarity.

[11:16]  ⁸⁰ tn Grk “firstfruits,” a term for the first part of something that has been set aside and offered to God before the remainder can be used.

[11:16]  ⁸¹ sn Most interpreters see Paul as making use of a long-standing metaphor of the olive tree (the root…the branches) as a symbol for Israel. See, in this regard, Jer 11:16, 19. A. T. Hanson, Studies in Paul’s Technique and Theology, 121-24, cites rabbinic use of the figure of the olive tree, and goes so far as to argue that Rom 11:17-24 is a midrash on Jer 11:16-19.

[11:27]  ⁸² sn A quotation from Isa 59:20-21.

[11:27]  ⁸³ sn A quotation from Isa 27:9; Jer 31:33-34.

[11:34]  ⁸⁴ sn A quotation from Isa 40:13.

[11:35]  ⁸⁵ tn Grk “him”; the referent (God) has been specified in the translation for clarity.

[11:35]  ⁸⁶ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[11:35]  ⁸⁷ sn A quotation from Job 41:11.

[12:9]  ⁸⁸ tn The verb “must be” is understood in the Greek text.

[13:11]  ⁸⁹ tn Grk “and this,” probably referring to the command to love (13:8-10); hence, “do” is implied from the previous verses.

[13:11]  ⁹⁰ tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.

[14:4]  ⁹¹ tc Most mss, especially Western and Byzantine (D F G 048 33 1739 1881 Ï latt), read θεός (qeos, “God”) in place of κύριος (kurios, “Lord”) here. However, κύριος is found in many of the most important mss (Ì⁴⁶ א A B C P Ψ pc co), and θεός looks to be an assimilation to θεός in v. 3.

[14:10]  ⁹² tn Grk “But why do you judge your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “weak” Christian who eats only vegetables (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.

[14:10]  ⁹³ tn Grk “Or again, why do you despise your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “strong” Christian who eats everything (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.

[14:10]  ⁹⁴ sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

[14:13]  ⁹⁵ tn Grk “brother.”

[15:12]  ⁹⁶ sn A quotation from Isa 11:10.

[15:16]  ⁹⁷ tn Grk “serving.” This is a continuation of the previous sentence in the Greek text, but in keeping with contemporary English style, a new sentence was started here in the translation.

[15:16]  ⁹⁸ tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.

[15:16]  ⁹⁹ tn Grk “so that the offering of the Gentiles may become acceptable.” This could be understood to refer to an offering belonging to the Gentiles (a possessive genitive) or made by the Gentiles (subjective genitive), but more likely the phrase should be understood as an appositive genitive, with the Gentiles themselves consisting of the offering (so J. D. G. Dunn, Romans [WBC 38], 2:860). The latter view is reflected in the translation “so that the Gentiles may become an acceptable offering.”

[15:31]  ¹⁰⁰ tn Verses 30-31 form one long sentence in the Greek but have been divided into two distinct sentences for clarity in English.