Roma 2:6

2:6 He ¹  will reward ²  each one according to his works: ³ 

Roma 5:9

5:9 Much more then, because we have now been declared righteous ⁴  by his blood, ⁵  we will be saved through him from God’s wrath. ⁶ 

Roma 11:33

11:33 Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how fathomless his ways!

Roma 11:36

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

Roma 1:20

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 ⁷  are without excuse.

Roma 3:25

3:25 God publicly displayed ⁸  him ⁹  at his death ¹⁰  as the mercy seat ¹¹  accessible through faith. ¹²  This was to demonstrate ¹³  his righteousness, because God in his forbearance had passed over the sins previously committed. ¹⁴ 

Roma 5:10

5:10 For if while we were enemies we were reconciled to God through the death of his Son, how much more, since we have been reconciled, will we be saved by his life?

Roma 1:2-3

1:2 This gospel ¹⁵  he promised beforehand through his prophets in the holy scriptures, 1:3 concerning his Son who was a descendant ¹⁶  of David with reference to the flesh, ¹⁷ 

Roma 3:24

3:24 But they are justified ¹⁸  freely by his grace through the redemption that is in Christ Jesus.

Roma 6:9

6:9 We know ¹⁹  that since Christ has been raised from the dead, he is never going to die ²⁰  again; death no longer has mastery over him.

Roma 9:19

9:19 You will say to me then, “Why does he still find fault? For who has ever resisted his will?”

Roma 11:34

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

or who has been his counselor? ²¹ 

Roma 15:10

15:10 And again it says: “Rejoice, O Gentiles, with his people.” ²² 

Roma 16:13

16:13 Greet Rufus, chosen in the Lord, and his mother who was also a mother to me. ²³ 

Roma 1:5

1:5 Through him ²⁴  we have received grace and our apostleship ²⁵  to bring about the obedience ²⁶  of faith ²⁷  among all the Gentiles on behalf of his name.

Roma 2:26

2:26 Therefore if the uncircumcised man obeys ²⁸  the righteous requirements of the law, will not his uncircumcision be regarded as circumcision?

Roma 3:20

3:20 For no one is declared righteous before him ²⁹  by the works of the law, ³⁰  for through the law comes ³¹  the knowledge of sin.

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 6:5

6:5 For if we have become united with him in the likeness of his death, we will certainly also be united in the likeness of his resurrection. ³² 

Roma 6:12

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

Roma 9:23

9:23 And what if he is willing to make known the wealth of his glory on the objects ³³  of mercy that he has prepared beforehand for glory –

Roma 15:21

15:21 but as it is written: “Those who were not told about him will see, and those who have not heard will understand.” ³⁴ 

Roma 16:15

16:15 Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the believers ³⁵  who are with them.

Roma 2:4

2:4 Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know ³⁶  that God’s kindness leads you to repentance?

Roma 3:7

3:7 For if by my lie the truth of God enhances ³⁷  his glory, why am I still actually being judged as a sinner?

Roma 4:5

4:5 But to the one who does not work, but believes in the one who declares the ungodly righteous, ³⁸  his faith is credited as righteousness.

Roma 4:13

4:13 For the promise ³⁹  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.

Roma 8:29

8:29 because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son ⁴⁰  would be the firstborn among many brothers and sisters. ⁴¹ 

Roma 9:21-22

9:21 Has the potter no right to make from the same lump of clay ⁴²  one vessel for special use and another for ordinary use? ⁴³  9:22 But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects ⁴⁴  of wrath ⁴⁵  prepared for destruction? ⁴⁶ 

Roma 11:1

Israel’s Rejection not Complete nor Final

11:1 So I ask, God has not rejected his people, has he? Absolutely not! For I too am an Israelite, a descendant of Abraham, from the tribe of Benjamin.

Roma 1:9

1:9 For God, whom I serve in my spirit by preaching the gospel ⁴⁷  of his Son, is my witness that ⁴⁸  I continually remember you

Roma 3:26

3:26 This was ⁴⁹  also to demonstrate ⁵⁰  his righteousness in the present time, so that he would be just ⁵¹  and the justifier of the one who lives because of Jesus’ faithfulness. ⁵² 

Roma 8:9

8:9 You, however, are not in ⁵³  the flesh but in the Spirit, if indeed the Spirit of God lives in you. Now if anyone does not have the Spirit of Christ, this person does not belong to him.

Roma 8:11

8:11 Moreover if the Spirit of the one ⁵⁴  who raised Jesus from the dead lives in you, the one who raised Christ ⁵⁵  from the dead will also make your mortal bodies alive through his Spirit who lives in you. ⁵⁶ 

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 12:20

12:20 Rather, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head. ⁵⁷ 

Roma 16:2

16:2 so that you may welcome her in the Lord in a way worthy of the saints and provide her with whatever help she may need from you, for she has been a great help to many, including me.

[2:6]  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.

[2:6]  ² tn Or “will render,” “will recompense.” In this context Paul is setting up a hypothetical situation, not stating that salvation is by works.

[2:6]  ³ sn A quotation from Ps 62:12; Prov 24:12; a close approximation to Matt 16:27.

[5:9]  ⁴ tn Grk “having now been declared righteous.” The participle δικαιωθέντες (dikaiwqente") has been translated as a causal adverbial participle.

[5:9]  ⁵ tn Or, according to BDF §219.3, “at the price of his blood.”

[5:9]  ⁶ tn Grk “the wrath,” referring to God’s wrath as v. 10 shows.

[1:20]  ⁷ tn Grk “they”; the referent (people) has been specified in the translation for clarity.

[3:25]  ⁸ tn Or “purposed, intended.”

[3:25]  ⁹ tn Grk “whom God publicly displayed.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:25]  ¹⁰ tn Grk “in his blood.” The prepositional phrase ἐν τῷ αὐτοῦ αἵματι (ejn tw aujtou {aimati) is difficult to interpret. It is traditionally understood to refer to the atoning sacrifice Jesus made when he shed his blood on the cross, and as a modifier of ἱλαστήριον (Jilasthrion). This interpretation fits if ἱλαστήριον is taken to refer to a sacrifice. But if ἱλαστήριον is taken to refer to the place where atonement is made as this translation has done (see note on the phrase “mercy seat”), this interpretation of ἐν τῷ αὐτοῦ αἵματι creates a violent mixed metaphor. Within a few words Paul would switch from referring to Jesus as the place where atonement was made to referring to Jesus as the atoning sacrifice itself. A viable option which resolves this problem is to see ἐν τῷ αὐτοῦ αἵματι as modifying the verb προέθετο (proeqeto). If it modifies the verb, it would explain the time or place in which God publicly displayed Jesus as the mercy seat; the reference to blood would be a metaphorical way of speaking of Jesus’ death. This is supported by the placement of ἐν τῷ αὐτοῦ αἵματι in the Greek text (it follows the noun, separated from it by another prepositional phrase) and by stylistic parallels with Rom 1:4. This is the interpretation the translation has followed, although it is recognized that many interpreters favor different options and translations. The prepositional phrase has been moved forward in the sentence to emphasize its connection with the verb, and the referent of the metaphorical language has been specified in the translation. For a detailed discussion of this interpretation, see D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999).

[3:25]  ¹¹ tn The word ἱλαστήριον (Jilasthrion) may carry the general sense “place of satisfaction,” referring to the place where God’s wrath toward sin is satisfied. More likely, though, it refers specifically to the “mercy seat,” i.e., the covering of the ark where the blood was sprinkled in the OT ritual on the Day of Atonement (Yom Kippur). This term is used only one other time in the NT: Heb 9:5, where it is rendered “mercy seat.” There it describes the altar in the most holy place (holy of holies). Thus Paul is saying that God displayed Jesus as the “mercy seat,” the place where propitiation was accomplished. See N. S. L. Fryer, “The Meaning and Translation of Hilasterion in Romans 3:25,” EvQ 59 (1987): 99-116, who concludes the term is a neuter accusative substantive best translated “mercy seat” or “propitiatory covering,” and D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999), who argues that this is a direct reference to the mercy seat which covered the ark of the covenant.

[3:25]  ¹² tn The prepositional phrase διὰ πίστεως (dia pistew") here modifies the noun ἱλαστήριον (Jilasthrion). As such it forms a complete noun phrase and could be written as “mercy-seat-accessible-through-faith” to emphasize the singular idea. See Rom 1:4 for a similar construction. The word “accessible” is not in the Greek text but has been supplied to clarify the idea expressed by the prepositional phrase (cf. NRSV: “effective through faith”).

[3:25]  ¹³ tn Grk “for a demonstration,” giving the purpose of God’s action in v. 25a. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:25]  ¹⁴ tn Grk “because of the passing over of sins previously committed in the forbearance of God.”

[1:2]  ¹⁵ tn Grk “the gospel of God, which he promised.” Because of the length and complexity of this sentence in Greek, it was divided into shorter English sentences in keeping with contemporary English style. To indicate the referent of the relative pronoun (“which”), the word “gospel” was repeated at the beginning of v. 2.

[1:3]  ¹⁶ tn Grk “born of the seed” (an idiom).

[1:3]  ¹⁷ 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.

[3:24]  ¹⁸ tn Or “declared righteous.” Grk “being justified,” as a continuation of the preceding clause. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:9]  ¹⁹ tn Grk “knowing.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:9]  ²⁰ tn The present tense here has been translated as a futuristic present (see ExSyn 536, where this verse is listed as an example).

[11:34]  ²¹ sn A quotation from Isa 40:13.

[15:10]  ²² sn A quotation from Deut 32:43.

[16:13]  ²³ tn Grk “and his mother and mine.”

[1:5]  ²⁴ tn Grk “through whom.”

[1:5]  ²⁵ tn Some interpreters understand the phrase “grace and apostleship” as a hendiadys, translating “grace [i.e., gift] of apostleship.” The pronoun “our” is supplied in the translation to clarify the sense of the statement.

[1:5]  ²⁶ tn Grk “and apostleship for obedience.”

[1:5]  ²⁷ tn The phrase ὑπακοὴν πίστεως has been variously understood as (1) an objective genitive (a reference to the Christian faith, “obedience to [the] faith”); (2) a subjective genitive (“the obedience faith produces [or requires]”); (3) an attributive genitive (“believing obedience”); or (4) as a genitive of apposition (“obedience, [namely] faith”) in which “faith” further defines “obedience.” These options are discussed by C. E. B. Cranfield, Romans (ICC), 1:66. Others take the phrase as deliberately ambiguous; see D. B. Garlington, “The Obedience of Faith in the Letter to the Romans: Part I: The Meaning of ὑπακοὴ πίστεως (Rom 1:5; 16:26),” WTJ 52 (1990): 201-24.

[2:26]  ²⁸ tn The Greek word φυλάσσω (fulassw, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.

[3:20]  ²⁹ sn An allusion to Ps 143:2.

[3:20]  ³⁰ tn Grk “because by the works of the law no flesh is justified before him.” Some recent scholars have understood the phrase ἒργα νόμου (erga nomou, “works of the law”) to refer not to obedience to the Mosaic law generally, but specifically to portions of the law that pertain to things like circumcision and dietary laws which set the Jewish people apart from the other nations (e.g., J. D. G. Dunn, Romans [WBC], 1:155). Other interpreters, like C. E. B. Cranfield (“‘The Works of the Law’ in the Epistle to the Romans,” JSNT 43 [1991]: 89-101) reject this narrow interpretation for a number of reasons, among which the most important are: (1) The second half of v. 20, “for through the law comes the knowledge of sin,” is hard to explain if the phrase “works of the law” is understood in a restricted sense; (2) the plural phrase “works of the law” would have to be understood in a different sense from the singular phrase “the work of the law” in 2:15; (3) similar phrases involving the law in Romans (2:13, 14; 2:25, 26, 27; 7:25; 8:4; and 13:8) which are naturally related to the phrase “works of the law” cannot be taken to refer to circumcision (in fact, in 2:25 circumcision is explicitly contrasted with keeping the law). Those interpreters who reject the “narrow” interpretation of “works of the law” understand the phrase to refer to obedience to the Mosaic law in general.

[3:20]  ³¹ tn Grk “is.”

[6:5]  ³² tn Grk “we will certainly also of his resurrection.”

[9:23]  ³³ tn Grk “vessels.” This is the same Greek word used in v. 21.

[15:21]  ³⁴ sn A quotation from Isa 52:15.

[16:15]  ³⁵ tn Grk “saints.”

[2:4]  ³⁶ tn Grk “being unaware.”

[3:7]  ³⁷ tn Grk “abounded unto.”

[4:5]  ³⁸ tn Or “who justifies the ungodly.”

[4:13]  ³⁹ 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).

[8:29]  ⁴⁰ tn Grk “he”; the referent (God’s Son) has been specified in the translation for clarity.

[8:29]  ⁴¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[9:21]  ⁴² tn Grk “Or does not the potter have authority over the clay to make from the same lump.”

[9:21]  ⁴³ tn Grk “one vessel for honor and another for dishonor.”

[9:22]  ⁴⁴ tn Grk “vessels.” This is the same Greek word used in v. 21.

[9:22]  ⁴⁵ tn Or “vessels destined for wrath.” The genitive ὀργῆς (orghs) could be taken as a genitive of destination.

[9:22]  ⁴⁶ tn Or possibly “objects of wrath that have fit themselves for destruction.” The form of the participle could be taken either as a passive or middle (reflexive). ExSyn 417-18 argues strongly for the passive sense (which is followed in the translation), stating that “the middle view has little to commend it.” First, καταρτίζω (katartizw) is nowhere else used in the NT as a direct or reflexive middle (a usage which, in any event, is quite rare in the NT). Second, the lexical force of this verb, coupled with the perfect tense, suggests something of a “done deal” (against some commentaries that see these vessels as ready for destruction yet still able to avert disaster). Third, the potter-clay motif seems to have one point: The potter prepares the clay.

[1:9]  ⁴⁷ tn Grk “whom I serve in my spirit in the gospel.”

[1:9]  ⁴⁸ tn Grk “as.”

[3:26]  ⁴⁹ 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]  ⁵⁰ tn Grk “toward a demonstration,” repeating and expanding the purpose of God’s action in v. 25a.

[3:26]  ⁵¹ tn Or “righteous.”

[3:26]  ⁵² 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.”

[8:9]  ⁵³ tn Or “are not controlled by the flesh but by the Spirit.”

[8:11]  ⁵⁴ sn The one who raised Jesus from the dead refers to God (also in the following clause).

[8:11]  ⁵⁵ 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]  ⁵⁶ 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.

[12:20]  ⁵⁷ sn A quotation from Prov 25:21-22.