Roma 3:6

3:6 Absolutely not! For otherwise how could God judge the world?

Roma 5:13

5:13 for before the law was given, ¹  sin was in the world, but there is no accounting for sin ²  when there is no law.

Roma 11:12

11:12 Now if their transgression means riches for the world and their defeat means riches for the Gentiles, how much more will their full restoration ³  bring?

Roma 11:15

11:15 For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?

Roma 4:13

4:13 For the promise ⁴  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 1:8

Paul’s Desire to Visit Rome

1:8 First of all, ⁵  I thank my God through Jesus Christ for all of you, because your faith is proclaimed throughout the whole world.

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 ⁶  because ⁷  all sinned –

Roma 12:2

12:2 Do not be conformed ⁸  to this present world, ⁹  but be transformed by the renewing of your mind, so that you may test and approve ¹⁰  what is the will of God – what is good and well-pleasing and perfect.

Roma 3:19

3:19 Now we know that whatever the law says, it says to those who are under ¹¹  the law, so that every mouth may be silenced and the whole world may be held accountable to God.

Roma 10:7

10:7 or “Who will descend into the abyss?” ¹²  (that is, to bring Christ up from the dead).

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 ¹³  are without excuse.

Roma 15:27

15:27 For they were pleased to do this, and indeed they are indebted to the Jerusalem saints. ¹⁴  For if the Gentiles have shared in their spiritual things, they are obligated also to minister to them in material things.

Roma 16:25

16:25 ¹⁵ Now to him who is able to strengthen you according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery that had been kept secret for long ages,

Roma 8:12

8:12 So then, ¹⁶  brothers and sisters, ¹⁷  we are under obligation, not to the flesh, to live according to the flesh

Roma 8:8

8:8 Those who are in the flesh cannot please God.

Roma 10:18

10:18 But I ask, have they ¹⁸  not heard? ¹⁹  Yes, they have: ²⁰  Their voice has gone out to all the earth, and their words to the ends of the world. ²¹ 

Roma 8:5-6

8:5 For those who live according to the flesh have their outlook shaped by ²²  the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit. 8:6 For the outlook ²³  of the flesh is death, but the outlook of the Spirit is life and peace,

Roma 9:17

9:17 For the scripture says to Pharaoh: ²⁴  “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.” 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 8:4

8:4 so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.

Roma 8:7

8:7 because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so.

Roma 8:13

8:13 (for if you live according to the flesh, you will ²⁹  die), ³⁰  but if by the Spirit you put to death the deeds of the body you will live.

Roma 7:14

7:14 For we know that the law is spiritual – but I am unspiritual, sold into slavery to sin. ³¹ 

Roma 8:9

8:9 You, however, are not in ³²  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 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. ³³ 

Roma 7:25

7:25 Thanks be ³⁴  to God through Jesus Christ our Lord! So then, ³⁵  I myself serve the law of God with my mind, but ³⁶  with my flesh I serve ³⁷  the law of sin.

Roma 13:14

13:14 Instead, put on the Lord Jesus Christ, and make no provision for the flesh to arouse its desires. ³⁸ 

Roma 3:10

3:10 just as it is written:

“There is no one righteous, not even one,

Roma 4:14

4:14 For if they become heirs by the law, faith is empty and the promise is nullified. ³⁹ 

Roma 8:20

8:20 For the creation was subjected to futility – not willingly but because of God ⁴⁰  who subjected it – in hope

Roma 2:24

2:24 For just as it is written, “the name of God is being blasphemed among the Gentiles because of you.” ⁴¹ 

Roma 6:12

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

Roma 9:28

9:28 for the Lord will execute his sentence on the earth completely and quickly.” ⁴² 

Roma 1:5

1:5 Through him ⁴³  we have received grace and our apostleship ⁴⁴  to bring about the obedience ⁴⁵  of faith ⁴⁶  among all the Gentiles on behalf of his name.

Roma 3:4

3:4 Absolutely not! Let God be proven true, and every human being ⁴⁷  shown up as a liar, ⁴⁸  just as it is written: “so that you will be justified ⁴⁹  in your words and will prevail when you are judged.” ⁵⁰ 

Roma 8:38-39

8:38 For I am convinced that neither death, nor life, nor angels, nor heavenly rulers, ⁵¹  nor things that are present, nor things to come, nor powers, 8:39 nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord.

Roma 10:6

10:6 But the righteousness that is by faith says: “Do not say in your heart, ⁵²  ‘Who will ascend into heaven?’” ⁵³  (that is, to bring Christ down)

Roma 8:23

8:23 Not only this, but we ourselves also, who have the firstfruits of the Spirit, ⁵⁴  groan inwardly as we eagerly await our adoption, ⁵⁵  the redemption of our bodies. ⁵⁶ 

Roma 5:17

5:17 For if, by the transgression of the one man, ⁵⁷  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 8:3

8:3 For God achieved what the law could not do because ⁵⁸  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,

[5:13]  ¹ tn Grk “for before the law.”

[5:13]  ² tn Or “sin is not reckoned.”

[11:12]  ³ tn Or “full inclusion”; Grk “their fullness.”

[4:13]  ⁴ 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).

[1:8]  ⁵ tn Grk “First.” Paul never mentions a second point, so J. B. Phillips translated “I must begin by telling you….”

[5:12]  ⁶ tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.

[5:12]  ⁷ 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.”

[12:2]  ⁸ tn Although συσχηματίζεσθε (suschmatizesqe) could be either a passive or middle, the passive is more likely since it would otherwise have to be a direct middle (“conform yourselves”) and, as such, would be quite rare for NT Greek. It is very telling that being “conformed” to the present world is viewed as a passive notion, for it may suggest that it happens, in part, subconsciously. At the same time, the passive could well be a “permissive passive,” suggesting that there may be some consciousness of the conformity taking place. Most likely, it is a combination of both.

[12:2]  ⁹ tn Grk “to this age.”

[12:2]  ¹⁰ sn The verb translated test and approve (δοκιμάζω, dokimazw) carries the sense of “test with a positive outcome,” “test so as to approve.”

[3:19]  ¹¹ tn Grk “in,” “in connection with.”

[10:7]  ¹² sn A quotation from Deut 30:13.

[1:20]  ¹³ tn Grk “they”; the referent (people) has been specified in the translation for clarity.

[15:27]  ¹⁴ tn Grk “to them”; the referent (the Jerusalem saints) has been specified in the translation for clarity.

[16:25]  ¹⁵ tc There is a considerable degree of difference among the mss regarding the presence and position of the doxology of 16:25-27. Five situations present themselves from the ms tradition. The doxology is found in the ancient witnesses in three separate locations: (1) here after 16:23 (Ì⁶¹ א B C D 81 365 630 1739 2464 al co), (2) after 14:23 (Ψ 0209^vid Ï), or (3) after 15:33 (Ì⁴⁶). The situation is further complicated in that some of the mss have these verses in two places: (4) after 14:23 and after 16:23 (A P 33 104 2805 pc); or (5) after 14:23 and after 15:33 (1506). The uncertain position of the doxology might suggest that it was added by later scribes. But since the mss containing the doxology are so early and widespread, it almost certainly belongs in Romans; it is only a question of where. Further, the witnesses that omit the doxology are few: F G 629 Hier^mss. (And of these, G has a blank space of several lines large enough for the doxology to belong there.) Only two positions (after chapter 14 only and at the end of the letter only) deserve particular notice because the situation of the mss showing the doxology in two places dates back to the 5th century. Later copyists, faced with the doxology in two different places in the mss they knew, may have decided to copy the doxology in both places, since they were unwilling to consciously omit any text. Because the textual disruption of the doxology is so early, TCGNT 472 suggests two possibilities: either (1) that Paul may have sent two different copies of Romans – a copy lacking chapter 16 and a copy with the full text of the epistle as we now have it, or (2) Marcion or some of his followers circulated a shortened form of the epistle that lacked chapters 15 and 16. Those mss that lacked chapters 15-16 would naturally conclude with some kind of doxology after chapter 14. On the other hand, H. Gamble (The Textual History of the Letter to the Romans [SD], 123-32) argues for the position of the doxology at 14:23, since to put the doxology at 16:25 would violate Paul’s normal pattern of a grace-benediction at the close of the letter. Gamble further argues for the inclusion of 16:24, since the mss that put the doxology after chapter 14 almost always present 16:24 as the letter’s closing, whereas most of the mss that put the doxology at its traditional position drop 16:24, perhaps because it would be redundant before 16:25-27. A decision is difficult, but the weight of external evidence, since it is both early and geographically widespread, suggests that the doxology belongs here after 16:23. For a full discussion, see TCGNT 470-73.

[8:12]  ¹⁶ tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

[8:12]  ¹⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

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

[10:18]  ¹⁹ 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]  ²⁰ 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]  ²¹ sn A quotation from Ps 19:4.

[8:5]  ²² tn Grk “think on” or “are intent on” (twice in this verse). What is in view here is not primarily preoccupation, however, but worldview. Translations like “set their mind on” could be misunderstood by the typical English reader to refer exclusively to preoccupation.

[8:6]  ²³ tn Or “mindset,” “way of thinking” (twice in this verse and once in v. 7). The Greek term φρόνημα does not refer to one’s mind, but to one’s outlook or mindset.

[9:17]  ²⁴ 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]  ²⁵ sn A quotation from Exod 9:16.

[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.

[8:13]  ²⁹ tn Grk “are about to, are certainly going to.”

[8:13]  ³⁰ sn This remark is parenthetical to Paul’s argument.

[7:14]  ³¹ tn Grk “under sin.”

[8:9]  ³² tn Or “are not controlled by the flesh but by the Spirit.”

[7:18]  ³³ tn Grk “For to wish is present in/with me, but not to do it.”

[7:25]  ³⁴ tc ‡ Most mss (א* A 1739 1881 Ï sy) read “I give thanks to God” rather than “Now thanks be to God” (א¹ [B] Ψ 33 81 104 365 1506 pc), the reading of NA²⁷. The reading with the verb (εὐχαριστῶ τῷ θεῷ, eucaristw tw qew) possibly arose from a transcriptional error in which several letters were doubled (TCGNT 455). The conjunction δέ (de, “now”) is included in some mss as well (א¹ Ψ 33 81 104 365 1506 pc), but it should probably not be considered original. The ms support for the omission of δέ is both excellent and widespread (א* A B D 1739 1881 Ï lat sy), and its addition can be explained as an insertion to smooth out the transition between v. 24 and 25.

[7:25]  ³⁵ tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

[7:25]  ³⁶ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[7:25]  ³⁷ tn The words “I serve” have been repeated here for clarity.

[13:14]  ³⁸ tn Grk “make no provision for the flesh unto desires.”

[4:14]  ³⁹ tn Grk “rendered inoperative.”

[8:20]  ⁴⁰ tn Grk “because of the one”; the referent (God) has been specified in the translation for clarity.

[2:24]  ⁴¹ sn A quotation from Isa 52:5.

[9:28]  ⁴² tc In light of the interpretive difficulty of this verse, a longer reading seems to have been added to clarify the meaning. The addition, in the middle of the sentence, makes the whole verse read as follows: “For he will execute his sentence completely and quickly in righteousness, because the Lord will do it quickly on the earth.” The shorter reading is found largely in Alexandrian mss (Ì⁴⁶ א* A B 6 1506 1739 1881 pc co), while the longer reading is found principally in Western and Byzantine mss (א² D F G Ψ 33 Ï lat). The longer reading follows Isa 10:22-23 (LXX) verbatim, while Paul in the previous verse quoted the LXX loosely. This suggests the addition was made by a copyist trying to make sense out of a difficult passage rather than by the author himself.

[9:28]  tn There is a wordplay in Greek (in both the LXX and here) on the phrase translated “completely and quickly” (συντελῶν καὶ συντέμνων, suntelwn kai suntemnwn). These participles are translated as adverbs for smoothness; a more literal (and more cumbersome) rendering would be: “The Lord will act by closing the account [or completing the sentence], and by cutting short the time.” The interpretation of this text is notoriously difficult. Cf. BDAG 975 s.v. συντέμνω.

[9:28]  sn A modified quotation from Isa 10:22-23. Since it is not exact, it has been printed as italics only.

[1:5]  ⁴³ tn Grk “through whom.”

[1:5]  ⁴⁴ 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]  ⁴⁵ tn Grk “and apostleship for obedience.”

[1:5]  ⁴⁶ 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.

[3:4]  ⁴⁷ tn Grk “every man”; but ἄνθρωπος (anqrwpo") is used in a generic sense here to stress humanity rather than masculinity.

[3:4]  ⁴⁸ 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]  ⁴⁹ 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]  ⁵⁰ tn Or “prevail when you judge.” A quotation from Ps 51:4.

[8:38]  ⁵¹ tn BDAG 138 s.v. ἀρχή 6 takes this term as a reference to angelic or transcendent powers (as opposed to merely human rulers). To clarify this, the adjective “heavenly” has been supplied in the translation. Some interpreters see this as a reference to fallen angels or demonic powers, and this view is reflected in some recent translations (NIV, NLT).

[10:6]  ⁵² sn A quotation from Deut 9:4.

[10:6]  ⁵³ sn A quotation from Deut 30:12.

[8:23]  ⁵⁴ tn Or “who have the Spirit as firstfruits.” The genitive πνεύματος (pneumatos) can be understood here as possessive (“the firstfruits belonging to the Spirit”) although it is much more likely that this is a genitive of apposition (“the firstfruits, namely, the Spirit”); cf. TEV, NLT.

[8:23]  ⁵⁵ tn See the note on “adoption” in v. 15.

[8:23]  ⁵⁶ tn Grk “body.”

[5:17]  ⁵⁷ sn Here the one man refers to Adam (cf. 5:14).

[8:3]  ⁵⁸ tn Grk “in that.”