Roma 1:9

1:9 For God, whom I serve in my spirit by preaching the gospel ¹  of his Son, is my witness that ²  I continually remember you

Roma 1:25

1:25 They ³  exchanged the truth of God for a lie ⁴  and worshiped and served the creation ⁵  rather than the Creator, who is blessed forever! Amen.

Roma 1:32--2:1

1:32 Although they fully know ⁶  God’s righteous decree that those who practice such things deserve to die, ⁷  they not only do them but also approve of those who practice them. ⁸ 

The Condemnation of the Moralist

2:1 ⁹ Therefore ¹⁰  you are without excuse, ¹¹  whoever you are, ¹²  when you judge someone else. ¹³  For on whatever grounds ¹⁴  you judge another, you condemn yourself, because you who judge practice the same things.

Roma 3:8

3:8 And why not say, “Let us do evil so that good may come of it”? – as some who slander us allege that we say. ¹⁵  (Their ¹⁶  condemnation is deserved!)

Roma 3:26

3:26 This was ¹⁷  also to demonstrate ¹⁸  his righteousness in the present time, so that he would be just ¹⁹  and the justifier of the one who lives because of Jesus’ faithfulness. ²⁰ 

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, ²¹  so that he would become ²²  the father of all those who believe but have never been circumcised, ²³  that they too could have righteousness credited to them.

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 ²⁴  of the coming one) transgressed. ²⁵ 

Roma 7:5

7:5 For when we were in the flesh, ²⁶  the sinful desires, ²⁷  aroused by the law, were active in the members of our body ²⁸  to bear fruit for death.

Roma 7:18

7:18 For I know that nothing good lives in me, that is, in my flesh. For I want to do the good, but I cannot do it. ²⁹ 

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 8:34

8:34 Who is the one who will condemn? Christ ³⁰  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 11:25

11:25 For I do not want you to be ignorant of this mystery, brothers and sisters, ³¹  so that you may not be conceited: A partial hardening has happened to Israel ³²  until the full number ³³  of the Gentiles has come in.

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 ³⁴  a measure of faith. ³⁵ 

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 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 ³⁶  is able to make him stand.

Roma 14:8

14:8 If we live, we live for the Lord; if we die, we die for the Lord. Therefore, whether we live or die, we are the Lord’s.

Roma 15:14

Paul’s Motivation for Writing the Letter

15:14 But I myself am fully convinced about you, my brothers and sisters, ³⁷  that you yourselves are full of goodness, filled with all knowledge, and able to instruct one another.

Roma 15:16

15:16 to be a minister of Christ Jesus to the Gentiles. I serve ³⁸  the gospel of God ³⁹  like a priest, so that the Gentiles may become an acceptable offering, ⁴⁰  sanctified by the Holy Spirit.

Roma 16:7

16:7 Greet Andronicus and Junia, ⁴¹  my compatriots ⁴²  and my fellow prisoners. They are well known ⁴³  to the apostles, ⁴⁴  and they were in Christ before me.

Roma 16:19

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.

[1:9]  ¹ tn Grk “whom I serve in my spirit in the gospel.”

[1:9]  ² tn Grk “as.”

[1:25]  ³ 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]  ⁴ tn Grk “the lie.”

[1:25]  ⁵ tn Or “creature, created things.”

[1:32]  ⁶ 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]  ⁷ tn Grk “are worthy of death.”

[1:32]  ⁸ 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.

[2:1]  ⁹ sn Rom 2:1-29 presents unusual difficulties for the interpreter. There have been several major approaches to the chapter and the group(s) it refers to: (1) Rom 2:14 refers to Gentile Christians, not Gentiles who obey the Jewish law. (2) Paul in Rom 2 is presenting a hypothetical viewpoint: If anyone could obey the law, that person would be justified, but no one can. (3) The reference to “the ones who do the law” in 2:13 are those who “do” the law in the right way, on the basis of faith, not according to Jewish legalism. (4) Rom 2:13 only speaks about Christians being judged in the future, along with such texts as Rom 14:10 and 2 Cor 5:10. (5) Paul’s material in Rom 2 is drawn heavily from Diaspora Judaism, so that the treatment of the law presented here cannot be harmonized with other things Paul says about the law elsewhere (E. P. Sanders, Paul, the Law, and the Jewish People, 123); another who sees Rom 2 as an example of Paul’s inconsistency in his treatment of the law is H. Räisänen, Paul and the Law [WUNT], 101-9. (6) The list of blessings and curses in Deut 27–30 provide the background for Rom 2; the Gentiles of 2:14 are Gentile Christians, but the condemnation of Jews in 2:17-24 addresses the failure of Jews as a nation to keep the law as a whole (A. Ito, “Romans 2: A Deuteronomistic Reading,” JSNT 59 [1995]: 21-37).

[2:1]  ¹⁰ tn Some interpreters (e.g., C. K. Barrett, Romans [HNTC], 43) connect the inferential Διό (dio, “therefore”) with 1:32a, treating 1:32b as a parenthetical comment by Paul.

[2:1]  ¹¹ tn That is, “you have nothing to say in your own defense” (so translated by TCNT).

[2:1]  ¹² tn Grk “O man.”

[2:1]  ¹³ tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”

[2:1]  ¹⁴ tn Grk “in/by (that) which.”

[3:8]  ¹⁵ tn Grk “(as we are slandered and some affirm that we say…).”

[3:8]  ¹⁶ tn Grk “whose.” Because of the length and complexity of the Greek sentence, this relative clause was rendered as a new sentence in the translation.

[3:26]  ¹⁷ 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]  ¹⁸ tn Grk “toward a demonstration,” repeating and expanding the purpose of God’s action in v. 25a.

[3:26]  ¹⁹ tn Or “righteous.”

[3:26]  ²⁰ 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]  ²¹ tn Grk “of the faith, the one [existing] in uncircumcision.”

[4:11]  ²² tn Grk “that he might be,” giving the purpose of v. 11a.

[4:11]  ²³ tn Grk “through uncircumcision.”

[5:14]  ²⁴ tn Or “pattern.”

[5:14]  ²⁵ tn Or “disobeyed”; Grk “in the likeness of Adam’s transgression.”

[7:5]  ²⁶ tn That is, before we were in Christ.

[7:5]  ²⁷ tn Or “sinful passions.”

[7:5]  ²⁸ tn Grk “our members”; the words “of our body” have been supplied to clarify the meaning.

[7:18]  ²⁹ tn Grk “For to wish is present in/with me, but not to do it.”

[8:34]  ³⁰ 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.”

[11:25]  ³¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[11:25]  ³² tn Or “Israel has experienced a hardening in part until the full number of the Gentiles has come in.”

[11:25]  ³³ tn Grk “fullness.”

[12:3]  ³⁴ tn The words “of you” have been supplied for clarity.

[12:3]  ³⁵ tn Or “to each as God has distributed a measure of faith.”

[14:4]  ³⁶ 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.

[15:14]  ³⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[15:16]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ 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.”

[16:7]  ⁴¹ 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]  ⁴² tn Or “kinsmen,” “relatives,” “fellow countrymen.”

[16:7]  ⁴³ 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]  ⁴⁴ tn Or “among the apostles.” See discussion in the note on “well known” for these options.