Roma 2:7

2:7 eternal life to those who by perseverance in good works seek glory and honor and immortality,

Roma 2:10

2:10 but ¹  glory and honor and peace for everyone who does good, for the Jew first and also the Greek.

Roma 2:22

2:22 You who tell others not to commit adultery, do you commit adultery? You who abhor ²  idols, do you rob temples?

Roma 3:5

3:5 But if our unrighteousness demonstrates ³  the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is he? ⁴  (I am speaking in human terms.) ⁵ 

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. ⁶  (Their ⁷  condemnation is deserved!)

Roma 3:30

3:30 Since God is one, ⁸  he will justify the circumcised by faith and the uncircumcised through faith.

Roma 4:4-5

4:4 Now to the one who works, his pay is not credited due to grace but due to obligation. ⁹  4:5 But to the one who does not work, but believes in the one who declares the ungodly righteous, ¹⁰  his faith is credited as righteousness.

Roma 4:14

4:14 For if they become heirs by the law, faith is empty and the promise is nullified. ¹¹ 

Roma 4:20

4:20 He ¹²  did not waver in unbelief about the promise of God but was strengthened in faith, giving glory to God.

Roma 5:1

The Expectation of Justification

5:1 ¹³ Therefore, since we have been declared righteous by faith, we have ¹⁴  peace with God through our Lord Jesus Christ,

Roma 5:5

5:5 And hope does not disappoint, because the love of God ¹⁵  has been poured out ¹⁶  in our hearts through the Holy Spirit who was given to us.

Roma 5:11

5:11 Not ¹⁷  only this, but we also rejoice ¹⁸  in God through our Lord Jesus Christ, through whom we have now received this reconciliation.

Roma 5:16

5:16 And the gift is not like the one who sinned. ¹⁹  For judgment, resulting from the one transgression, ²⁰  led to condemnation, but ²¹  the gracious gift from the many failures ²²  led to justification.

Roma 6:15

The Believer’s Enslavement to God’s Righteousness

6:15 What then? Shall we sin because we are not under law but under grace? Absolutely not!

Roma 7:1-2

The Believer’s Relationship to the Law

7:1 Or do you not know, brothers and sisters ²³  (for I am speaking to those who know the law), that the law is lord over a person ²⁴  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 ²⁵  husband dies, she is released from the law of the marriage. ²⁶ 

Roma 7:8

7:8 But sin, seizing the opportunity through the commandment, produced in me all kinds of wrong desires. ²⁷  For apart from the law, sin is dead.

Roma 8:13

8:13 (for if you live according to the flesh, you will ²⁸  die), ²⁹  but if by the Spirit you put to death the deeds of the body you will live.

Roma 8:15

8:15 For you did not receive the spirit of slavery leading again to fear, ³⁰  but you received the Spirit of adoption, ³¹  by whom ³²  we cry, “Abba, Father.”

Roma 8:32

8:32 Indeed, he who ³³  did not spare his own Son, but gave him up for us all – how will he not also, along with him, freely give us all things?

Roma 9:6-7

9:6 It is not as though the word of God had failed. For not all those who are descended from Israel are truly Israel, ³⁴  9:7 nor are all the children Abraham’s true descendants; rather “through Isaac will your descendants be counted.” ³⁵ 

Roma 9:10

9:10 Not only that, but when Rebekah had conceived children by one man, ³⁶  our ancestor Isaac –

Roma 9:15

9:15 For he says to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” ³⁷ 

Roma 9:22

9:22 But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects ³⁸  of wrath ³⁹  prepared for destruction? ⁴⁰ 

Roma 9:29

9:29 Just ⁴¹  as Isaiah predicted,

“If the Lord of armies ⁴²  had not left us descendants,

we would have become like Sodom,

and we would have resembled Gomorrah.” ⁴³ 

Roma 9:32

9:32 Why not? Because they pursued ⁴⁴  it not by faith but (as if it were possible) by works. ⁴⁵  They stumbled over the stumbling stone, ⁴⁶ 

Roma 10:12

10:12 For there is no distinction between the Jew and the Greek, for the same Lord is Lord of all, who richly blesses all who call on him.

Roma 11:8

11:8 as it is written,

“God gave them a spirit of stupor,

eyes that would not see and ears that would not hear,

to this very day.” ⁴⁷ 

Roma 11:23

11:23 And even they – if they do not continue in their unbelief – will be grafted in, for God is able to graft them in again.

Roma 13:2

13:2 So the person who resists such authority ⁴⁸  resists the ordinance of God, and those who resist will incur judgment

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 ⁴⁹  is able to make him stand.

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 15:15

15:15 But I have written more boldly to you on some points so as to remind you, because of the grace given to me by God

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.

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.

Roma 16:7

16:7 Greet Andronicus and Junia, ⁵¹  my compatriots ⁵²  and my fellow prisoners. They are well known ⁵³  to the apostles, ⁵⁴  and they were in Christ before me.

Roma 16:18

16:18 For these are the kind who do not serve our Lord Christ, but their own appetites. By their smooth talk and flattery they deceive the minds ⁵⁵  of the naive.

Roma 16:26

16:26 but now is disclosed, and through the prophetic scriptures has been made known to all the nations, according to the command of the eternal God, to bring about the obedience of faith –

[2:10]  ¹ tn Grk “but even,” to emphasize the contrast. The second word has been omitted since it is somewhat redundant in English idiom.

[2:22]  ² tn Or “detest.”

[3:5]  ³ tn Or “shows clearly.”

[3:5]  ⁴ tn Grk “That God is not unjust to inflict wrath, is he?”

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

[3:8]  ⁶ tn Grk “(as we are slandered and some affirm that we say…).”

[3:8]  ⁷ 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.

[3:30]  ⁸ tn Grk “but if indeed God is one.”

[4:4]  ⁹ tn Grk “not according to grace but according to obligation.”

[4:5]  ¹⁰ tn Or “who justifies the ungodly.”

[4:14]  ¹¹ tn Grk “rendered inoperative.”

[4:20]  ¹² tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.

[5:1]  ¹³ sn Many interpreters see Rom 5:1 as beginning the second major division of the letter.

[5:1]  ¹⁴ tc A number of important witnesses have the subjunctive ἔχωμεν (ecwmen, “let us have”) instead of ἔχομεν (ecomen, “we have”) in v. 1. Included in the subjunctive’s support are א* A B* C D K L 33 81 630 1175 1739* pm lat bo. But the indicative is not without its supporters: א¹ B² F G P Ψ 0220^vid 104 365 1241 1505 1506 1739^c 1881 2464 pm. If the problem were to be solved on an external basis only, the subjunctive would be preferred. Because of this, the “A” rating on behalf of the indicative in the UBS⁴ appears overly confident. Nevertheless, the indicative is probably correct. First, the earliest witness to Rom 5:1 has the indicative (0220^vid, third century). Second, the first set of correctors is sometimes, if not often, of equal importance with the original hand. Hence, א¹ might be given equal value with א*. Third, there is a good cross-section of witnesses for the indicative: Alexandrian (in 0220^vid, probably א¹ 1241 1506 1881 al), Western (in F G), and Byzantine (noted in NA²⁷ as pm). Thus, although the external evidence is strongly in favor of the subjunctive, the indicative is represented well enough that its ancestry could easily go back to the original. Turning to the internal evidence, the indicative gains much ground. (1) The variant may have been produced via an error of hearing (since omicron and omega were pronounced alike in ancient Greek). This, of course, does not indicate which reading was original – just that an error of hearing may have produced one of them. In light of the indecisiveness of the transcriptional evidence, intrinsic evidence could play a much larger role. This is indeed the case here. (2) The indicative fits well with the overall argument of the book to this point. Up until now, Paul has been establishing the “indicatives of the faith.” There is only one imperative (used rhetorically) and only one hortatory subjunctive (and this in a quotation within a diatribe) up till this point, while from ch. 6 on there are sixty-one imperatives and seven hortatory subjunctives. Clearly, an exhortation would be out of place in ch. 5. (3) Paul presupposes that the audience has peace with God (via reconciliation) in 5:10. This seems to assume the indicative in v. 1. (4) As C. E. B. Cranfield notes, “it would surely be strange for Paul, in such a carefully argued writing as this, to exhort his readers to enjoy or to guard a peace which he has not yet explicitly shown to be possessed by them” (Romans [ICC], 1:257). (5) The notion that εἰρήνην ἔχωμεν (eirhnhn ecwmen) can even naturally mean “enjoy peace” is problematic (ExSyn 464), yet those who embrace the subjunctive have to give the verb some such force. Thus, although the external evidence is stronger in support of the subjunctive, the internal evidence points to the indicative. Although a decision is difficult, ἔχομεν appears to be the authentic reading.

[5:5]  ¹⁵ 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]  ¹⁶ sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.

[5:11]  ¹⁷ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[5:11]  ¹⁸ tn Or “exult, boast.”

[5:16]  ¹⁹ tn Grk “and not as through the one who sinned [is] the gift.”

[5:16]  ²⁰ tn The word “transgression” is not in the Greek text at this point, but has been supplied for clarity.

[5:16]  ²¹ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[5:16]  ²² tn Or “falls, trespasses,” the same word used in vv. 15, 17, 18, 20.

[7:1]  ²³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[7:1]  ²⁴ sn Here person refers to a human being.

[7:2]  ²⁵ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[7:2]  ²⁶ 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]  ²⁷ tn Or “covetousness.”

[8:13]  ²⁸ tn Grk “are about to, are certainly going to.”

[8:13]  ²⁹ sn This remark is parenthetical to Paul’s argument.

[8:15]  ³⁰ tn Grk “slavery again to fear.”

[8:15]  ³¹ 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).”

[8:15]  ³² tn Or “in that.”

[8:32]  ³³ tn Grk “[he] who.” The relative clause continues the question of v. 31 in a way that is awkward in English. The force of v. 32 is thus: “who indeed did not spare his own Son, but gave him up for us all – How will he not also with him give us all things?”

[9:6]  ³⁴ tn Grk “For not all those who are from Israel are Israel.”

[9:7]  ³⁵ tn Grk “be called.” The emphasis here is upon God’s divine sovereignty in choosing Isaac as the child through whom Abraham’s lineage would be counted as opposed to Ishmael.

[9:7]  sn A quotation from Gen 21:12.

[9:10]  ³⁶ tn Or possibly “by one act of sexual intercourse.” See D. Moo, Romans (NICNT), 579.

[9:15]  ³⁷ sn A quotation from Exod 33:19.

[9:22]  ³⁸ tn Grk “vessels.” This is the same Greek word used in v. 21.

[9:22]  ³⁹ tn Or “vessels destined for wrath.” The genitive ὀργῆς (orghs) could be taken as a genitive of destination.

[9:22]  ⁴⁰ 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.

[9:29]  ⁴¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:29]  ⁴² tn Traditionally, “Lord of hosts”; Grk “Lord Sabaoth,” which means “Lord of the [heavenly] armies,” sometimes translated more generally as “Lord Almighty.”

[9:29]  ⁴³ sn A quotation from Isa 1:9.

[9:32]  ⁴⁴ tn Grk “Why? Because not by faith but as though by works.” The verb (“they pursued [it]”) is to be supplied from the preceding verse for the sake of English style; yet a certain literary power is seen in Paul’s laconic style.

[9:32]  ⁴⁵ tc Most mss, especially the later ones (א² D Ψ 33 Ï sy), read νόμου (nomou, “of the law”) here, echoing Paul’s usage in Rom 3:20, 28 and elsewhere. The qualifying phrase is lacking in א* A B F G 6 629 630 1739 1881 pc lat co. The longer reading thus is weaker externally and internally, being motivated apparently by a need to clarify.

[9:32]  tn Grk “but as by works.”

[9:32]  ⁴⁶ tn Grk “the stone of stumbling.”

[11:8]  ⁴⁷ sn A quotation from Deut 29:4; Isa 29:10.

[13:2]  ⁴⁸ tn Grk “the authority,” referring to the authority just described.

[14:4]  ⁴⁹ 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.

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

[16:7]  ⁵¹ 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]  ⁵² tn Or “kinsmen,” “relatives,” “fellow countrymen.”

[16:7]  ⁵³ 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]  ⁵⁴ tn Or “among the apostles.” See discussion in the note on “well known” for these options.

[16:18]  ⁵⁵ tn Grk “hearts.”