Roma 1:1

Salutation

1:1 From Paul, ¹  a slave ²  of Christ Jesus, ³  called to be an apostle, ⁴  set apart for the gospel of God. ⁵ 

Roma 1:15

1:15 Thus I am eager ⁶  also to preach the gospel to you who are in Rome. ⁷ 

Roma 1:24

1:24 Therefore God gave them over ⁸  in the desires of their hearts to impurity, to dishonor ⁹  their bodies among themselves. ¹⁰ 

Roma 2:9

2:9 There will be ¹¹  affliction and distress on everyone ¹²  who does evil, on the Jew first and also the Greek, ¹³ 

Roma 4:6

4:6 So even David himself speaks regarding the blessedness of the man to whom God credits righteousness apart from works:

Roma 4:14-15

4:14 For if they become heirs by the law, faith is empty and the promise is nullified. ¹⁴  4:15 For the law brings wrath, because where there is no law there is no transgression ¹⁵  either.

Roma 5:3

5:3 Not ¹⁶  only this, but we also rejoice in sufferings, knowing that suffering produces endurance,

Roma 6:8

6:8 Now if we died with Christ, we believe that we will also live with him.

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 8:31

8:31 What then shall we say about these things? If God is for us, who can be against us?

Roma 8:37

8:37 No, in all these things we have complete victory ¹⁷  through him ¹⁸  who loved us!

Roma 9:23

9:23 And what if he is willing to make known the wealth of his glory on the objects ¹⁹  of mercy that he has prepared beforehand for glory –

Roma 11:30

11:30 Just as you were formerly disobedient to God, but have now received mercy due to their disobedience,

Roma 13:6

13:6 For this reason you also pay taxes, for the authorities ²⁰  are God’s servants devoted to governing. ²¹ 

Roma 14:2

14:2 One person believes in eating everything, but the weak person eats only vegetables.

Roma 14:18

14:18 For the one who serves Christ in this way is pleasing to God and approved by people. ²² 

Roma 15:7

Exhortation to Mutual Acceptance

15:7 Receive one another, then, just as Christ also received you, to God’s glory.

Roma 15:32

15:32 so that by God’s will I may come to you with joy and be refreshed in your company.

[1:1]  ¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ² tn Traditionally, “servant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s “slave” or “servant” is to be found in the Old Testament scriptures. For someone who was Jewish this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ³ tc Many important mss, as well as several others (̲⁶ א A G Ψ 33 1739 1881 Ï), have a reversed order of these words and read “Jesus Christ” rather than “Christ Jesus” (̹⁰ B 81 pc). The meaning is not affected in either case, but the reading “Christ Jesus” is preferred as slightly more difficult and thus more likely the original (a scribe who found it would be prone to change it to the more common expression). At the same time, Paul is fond of the order “Christ Jesus,” especially in certain letters such as Romans, Galatians, and Philippians. As well, the later Pauline letters almost uniformly use this order in the salutations. A decision is difficult, but “Christ Jesus” is slightly preferred.

[1:1]  ⁴ tn Grk “a called apostle.”

[1:1]  ⁵ tn The genitive in the phrase εὐαγγέλιον θεοῦ (euangelion qeou, “the gospel of God”) could be translated as (1) a subjective genitive (“the gospel which God brings”) or (2) 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. However, in view of God’s action in v. 2 concerning this gospel, a subjective genitive notion (“the gospel which God brings”) is slightly preferred.

[1:15]  ⁶ tn Or “willing, ready”; Grk “so my eagerness [is] to preach…” The word πρόθυμος (proqumo", “eager, willing”) is used only elsewhere in the NT in Matt 26:41 = Mark 14:38: “the spirit indeed is willing (πρόθυμος), but the flesh is weak.”

[1:15]  ⁷ map For location see JP4 A1.

[1:24]  ⁸ sn Possibly an allusion to Ps 81:12.

[1:24]  ⁹ tn The genitive articular infinitive τοῦ ἀτιμάζεσθαι (tou atimazesqai, “to dishonor”) has been taken as (1) an infinitive of purpose; (2) an infinitive of result; or (3) an epexegetical (i.e., explanatory) infinitive, expanding the previous clause.

[1:24]  ¹⁰ tn Grk “among them.”

[2:9]  ¹¹ tn No verb is expressed in this verse, but the verb “to be” is implied by the Greek construction. Literally “suffering and distress on everyone…”

[2:9]  ¹² tn Grk “every soul of man.”

[2:9]  ¹³ sn Paul uses the term Greek here and in v. 10 to refer to non-Jews, i.e., Gentiles.

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

[4:15]  ¹⁵ tn Or “violation.”

[5:3]  ¹⁶ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[8:37]  ¹⁷ tn BDAG 1034 s.v. ὑπερνικάω states, “as a heightened form of νικᾶν prevail completely ὑπερνικῶμεν we are winning a most glorious victory Ro 8:37.”

[8:37]  ¹⁸ tn Here the referent could be either God or Christ, but in v. 39 it is God’s love that is mentioned.

[9:23]  ¹⁹ tn Grk “vessels.” This is the same Greek word used in v. 21.

[13:6]  ²⁰ tn Grk “they”; the referent (the governing authorities) has been specified in the translation for clarity.

[13:6]  ²¹ tn Grk “devoted to this very thing.”

[14:18]  ²² tn Grk “by men”; but ἄνθρωπος (anqrwpo") is generic here (“people”) since the contrast in context is between God and humanity.