Roma 1:18-19

The Condemnation of the Unrighteous

1:18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people ¹  who suppress the truth by their ²  unrighteousness, ³  1:19 because what can be known about God is plain to them, ⁴  because God has made it plain to them.

Roma 1:24

1:24 Therefore God gave them over ⁵  in the desires of their hearts to impurity, to dishonor ⁶  their bodies among themselves. ⁷ 

Roma 1:26

1:26 For this reason God gave them over to dishonorable passions. For their women exchanged the natural sexual relations for unnatural ones, ⁸ 

Roma 2:7

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

Roma 2:16

2:16 on the day when God will judge ⁹  the secrets of human hearts, ¹⁰  according to my gospel ¹¹  through Christ Jesus.

Roma 2:25

2:25 For circumcision ¹²  has its value if you practice the law, but ¹³  if you break the law, ¹⁴  your circumcision has become uncircumcision.

Roma 2:27

2:27 And will not the physically uncircumcised man ¹⁵  who keeps the law judge you who, despite ¹⁶  the written code ¹⁷  and circumcision, transgress the law?

Roma 3:5

3:5 But if our unrighteousness demonstrates ¹⁸  the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is he? ¹⁹  (I am speaking in human terms.) ²⁰ 

Roma 3:21

3:21 But now ²¹  apart from the law the righteousness of God (which is attested by the law and the prophets) ²²  has been disclosed –

Roma 5:1

The Expectation of Justification

5:1 ²³ Therefore, since we have been declared righteous by faith, we have ²⁴  peace with God through our Lord Jesus Christ,

Roma 5:18

5:18 Consequently, ²⁵  just as condemnation ²⁶  for all people ²⁷  came ²⁸  through one transgression, ²⁹  so too through the one righteous act ³⁰  came righteousness leading to life ³¹  for all people.

Roma 5:20

5:20 Now the law came in ³²  so that the transgression ³³  may increase, but where sin increased, grace multiplied all the more,

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. ³⁴ 

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 6:22

6:22 But now, freed ³⁵  from sin and enslaved to God, you have your benefit ³⁶  leading to sanctification, and the end is eternal life.

Roma 7:5

7:5 For when we were in the flesh, ³⁷  the sinful desires, ³⁸  aroused by the law, were active in the members of our body ³⁹  to bear fruit for death.

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. ⁴⁰ 

Roma 8:28

8:28 And we know that all things work together ⁴¹  for good for those who love God, who are called according to his purpose,

Roma 8:35

8:35 Who will separate us from the love of Christ? Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword? ⁴² 

Roma 8:39

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 9:8

9:8 This means ⁴³  it is not the children of the flesh ⁴⁴  who are the children of God; rather, the children of promise are counted as descendants.

Roma 9:29

9:29 Just ⁴⁵  as Isaiah predicted,

“If the Lord of armies ⁴⁶  had not left us descendants,

we would have become like Sodom,

and we would have resembled Gomorrah.” ⁴⁷ 

Roma 9:33

9:33 just as it is written,

“Look, I am laying in Zion a stone that will cause people to stumble

and a rock that will make them fall, ⁴⁸ 

yet the one who believes in him will not be put to shame.” ⁴⁹ 

Roma 10:15

10:15 And how are they to preach unless they are sent? As it is written, “How timely ⁵⁰  is the arrival ⁵¹  of those who proclaim the good news.” ⁵² 

Roma 11:26

11:26 And so ⁵³  all Israel will be saved, as it is written:

“The Deliverer will come out of Zion;

he will remove ungodliness from Jacob.

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 ⁵⁴  is able to make him stand.

Roma 14:13

Exhortation for the Strong not to Destroy the Weak

14:13 Therefore we must not pass judgment on one another, but rather determine never to place an obstacle or a trap before a brother or sister. ⁵⁵ 

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 15:19

15:19 in the power of signs and wonders, in the power of the Spirit of God. So from Jerusalem even as far as Illyricum I have fully preached the gospel of Christ.

Roma 16:17

16:17 Now I urge you, brothers and sisters, ⁵⁶  to watch out for those who create dissensions and obstacles contrary to the teaching that you learned. Avoid them!

[1:18]  ¹ tn The genitive ἀνθρώπων could be taken as an attributed genitive, in which case the phase should be translated “against all ungodly and unrighteous people” (cf. “the truth of God” in v. 25 which is also probably an attributed genitive). C. E. B. Cranfield takes the section 1:18-32 to refer to all people (not just Gentiles), while 2:1-3:20 points out that the Jew is no exception (Romans [ICC], 1:104-6; 1:137-38).

[1:18]  ² tn “Their” is implied in the Greek, but is supplied because of English style.

[1:18]  ³ tn Or “by means of unrighteousness.” Grk “in (by) unrighteousness.”

[1:19]  ⁴ tn Grk “is manifest to/in them.”

[1:24]  ⁵ sn Possibly an allusion to Ps 81:12.

[1:24]  ⁶ 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]  ⁷ tn Grk “among them.”

[1:26]  ⁸ tn Grk “for their females exchanged the natural function for that which is contrary to nature.” The term χρῆσις (crhsi") has the force of “sexual relations” here (L&N 23.65).

[2:16]  ⁹ tn The form of the Greek word is either present or future, but it is best to translate in future because of the context of future judgment.

[2:16]  ¹⁰ tn Grk “of people.”

[2:16]  ¹¹ sn On my gospel cf. Rom 16:25; 2 Tim 2:8.

[2:25]  ¹² sn Circumcision refers to male circumcision as prescribed in the OT, which was given as a covenant to Abraham in Gen 17:10-14. Its importance for Judaism can hardly be overstated: According to J. D. G. Dunn (Romans [WBC], 1:120) it was the “single clearest distinguishing feature of the covenant people.” J. Marcus has suggested that the terms used for circumcision (περιτομή, peritomh) and uncircumcision (ἀκροβυστία, akrobustia) were probably derogatory slogans used by Jews and Gentiles to describe their opponents (“The Circumcision and the Uncircumcision in Rome,” NTS 35 [1989]: 77-80).

[2:25]  ¹³ tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:25]  ¹⁴ tn Grk “if you should be a transgressor of the law.”

[2:27]  ¹⁵ tn Grk “the uncircumcision by nature.” The word “man” is supplied here to make clear that male circumcision (or uncircumcision) is in view.

[2:27]  ¹⁶ tn Grk “through,” but here the preposition seems to mean “(along) with,” “though provided with,” as BDAG 224 s.v. διά A.3.c indicates.

[2:27]  ¹⁷ tn Grk “letter.”

[3:5]  ¹⁸ tn Or “shows clearly.”

[3:5]  ¹⁹ tn Grk “That God is not unjust to inflict wrath, is he?”

[3:5]  ²⁰ sn The same expression occurs in Gal 3:15, and similar phrases in Rom 6:19 and 1 Cor 9:8.

[3:21]  ²¹ tn Νυνὶ δέ (Nuni de, “But now”) could be understood as either (1) logical or (2) temporal in force, but most recent interpreters take it as temporal, referring to a new phase in salvation history.

[3:21]  ²² tn Grk “being witnessed by the law and the prophets,” a remark which is virtually parenthetical to Paul’s argument.

[5:1]  ²³ sn Many interpreters see Rom 5:1 as beginning the second major division of the letter.

[5:1]  ²⁴ 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.

[5:18]  ²⁵ 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.

[5:18]  ²⁶ tn Grk “[it is] unto condemnation for all people.”

[5:18]  ²⁷ tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.

[5:18]  ²⁸ tn There are no verbs in the Greek text of v. 18, forcing translators to supply phrases like “came through one transgression,” “resulted from one transgression,” etc.

[5:18]  ²⁹ sn One transgression refers to the sin of Adam in Gen 3:1-24.

[5:18]  ³⁰ sn The one righteous act refers to Jesus’ death on the cross.

[5:18]  ³¹ tn Grk “righteousness of life.”

[5:20]  ³² tn Grk “slipped in.”

[5:20]  ³³ tn Or “trespass.”

[6:5]  ³⁴ tn Grk “we will certainly also of his resurrection.”

[6:22]  ³⁵ tn The two aorist participles translated “freed” and “enslaved” are causal in force; their full force is something like “But now, since you have become freed from sin and since you have become enslaved to God….”

[6:22]  ³⁶ tn Grk “fruit.”

[7:5]  ³⁷ tn That is, before we were in Christ.

[7:5]  ³⁸ tn Or “sinful passions.”

[7:5]  ³⁹ tn Grk “our members”; the words “of our body” have been supplied to clarify the meaning.

[7:18]  ⁴⁰ tn Grk “For to wish is present in/with me, but not to do it.”

[8:28]  ⁴¹ tc ὁ θεός (Jo qeos, “God”) is found after the verb συνεργεῖ (sunergei, “work”) in v. 28 by Ì⁴⁶ A B 81 sa; the shorter reading is found in א C D F G Ψ 33 1739 1881 Ï latt sy bo. Although the inclusion is supported by a significant early papyrus, the alliance of significant Alexandrian and Western witnesses favors the shorter reading. As well, the longer reading is evidently motivated by a need for clarification. Since ὁ θεός is textually suspect, it is better to read the text without it. This leaves two good translational options: either “he works all things together for good” or “all things work together for good.” In the first instance the subject is embedded in the verb and “God” is clearly implied (as in v. 29). In the second instance, πάντα (panta) becomes the subject of an intransitive verb. In either case, “What is expressed is a truly biblical confidence in the sovereignty of God” (C. E. B. Cranfield, Romans [ICC], 1:427).

[8:35]  ⁴² tn Here “sword” is a metonymy that includes both threats of violence and acts of violence, even including death (although death is not necessarily the only thing in view here).

[9:8]  ⁴³ tn Grk “That is,” or “That is to say.”

[9:8]  ⁴⁴ tn Because it forms the counterpoint to “the children of promise” the expression “children of the flesh” has been retained in the translation.

[9:8]  sn The expression the children of the flesh refers to the natural offspring.

[9:29]  ⁴⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:29]  ⁴⁶ tn Traditionally, “Lord of hosts”; Grk “Lord Sabaoth,” which means “Lord of the [heavenly] armies,” sometimes translated more generally as “Lord Almighty.”

[9:29]  ⁴⁷ sn A quotation from Isa 1:9.

[9:33]  ⁴⁸ tn Grk “a stone of stumbling and a rock of offense.”

[9:33]  ⁴⁹ sn A quotation from Isa 28:16; 8:14.

[10:15]  ⁵⁰ tn The word in this context seems to mean “coming at the right or opportune time” (see BDAG 1103 s.v. ὡραῖος 1); it may also mean “beautiful, attractive, welcome.”

[10:15]  ⁵¹ tn Grk “the feet.” The metaphorical nuance of “beautiful feet” is that such represent timely news.

[10:15]  ⁵² sn A quotation from Isa 52:7; Nah 1:15.

[11:26]  ⁵³ tn It is not clear whether the phrase καὶ οὕτως (kai Joutws, “and so”) is to be understood in a modal sense (“and in this way”) or in a temporal sense (“and in the end”). Neither interpretation is conclusive from a grammatical standpoint, and in fact the two may not be mutually exclusive. Some, like H. Hübner, who argue strongly against the temporal reading, nevertheless continue to give the phrase a temporal significance, saying that God will save all Israel in the end (Gottes Ich und Israel [FRLANT], 118).

[14:4]  ⁵⁴ 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.

[14:13]  ⁵⁵ tn Grk “brother.”

[16:17]  ⁵⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.