Roma 1:11

1:11 For I long to see you, so that I may impart to you some spiritual gift ¹  to strengthen you,

Roma 9:5

9:5 To them belong the patriarchs, ²  and from them, ³  by human descent, ⁴  came the Christ, ⁵  who is God over all, blessed forever! ⁶  Amen.

Roma 13:11

Motivation to Godly Conduct

13:11 And do this ⁷  because we know ⁸  the time, that it is already the hour for us to awake from sleep, for our salvation is now nearer than when we became believers.

Roma 15:3

15:3 For even Christ did not please himself, but just as it is written, “The insults of those who insult you have fallen on me.” ⁹ 

Roma 16:17

16:17 Now I urge you, brothers and sisters, ¹⁰  to watch out for those who create dissensions and obstacles contrary to the teaching that you learned. Avoid them!

[1:11]  ¹ sn Paul does not mean here that he is going to bestow upon the Roman believers what is commonly known as a “spiritual gift,” that is, a special enabling for service given to believers by the Holy Spirit. Instead, this is either a metonymy of cause for effect (Paul will use his own spiritual gifts to edify the Romans), or it simply means something akin to a blessing or benefit in the spiritual realm. It is possible that Paul uses this phrase to connote specifically the broader purpose of his letter, which is for the Romans to understand his gospel, but this seems less likely.

[9:5]  ² tn Grk “of whom are the fathers.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:5]  ³ tn Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.

[9:5]  ⁴ tn Grk “according to the flesh.”

[9:5]  ⁵ tn Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)

[9:5]  ⁶ tn Or “the Christ, who is over all, God blessed forever,” or “the Messiah. God who is over all be blessed forever!” or “the Messiah who is over all. God be blessed forever!” The translational difficulty here is not text-critical in nature, but is a problem of punctuation. Since the genre of these opening verses of Romans 9 is a lament, it is probably best to take this as an affirmation of Christ’s deity (as the text renders it). Although the other renderings are possible, to see a note of praise to God at the end of this section seems strangely out of place. But for Paul to bring his lament to a crescendo (that is to say, his kinsmen had rejected God come in the flesh), thereby deepening his anguish, is wholly appropriate. This is also supported grammatically and stylistically: The phrase ὁ ὢν (Jo wn, “the one who is”) is most naturally taken as a phrase which modifies something in the preceding context, and Paul’s doxologies are always closely tied to the preceding context. For a detailed examination of this verse, see B. M. Metzger, “The Punctuation of Rom. 9:5,” Christ and the Spirit in the New Testament, 95-112; and M. J. Harris, Jesus as God, 144-72.

[13:11]  ⁷ tn Grk “and this,” probably referring to the command to love (13:8-10); hence, “do” is implied from the previous verses.

[13:11]  ⁸ tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.

[15:3]  ⁹ sn A quotation from Ps 69:9.

[16:17]  ¹⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.