Roma 1:19

1:19 because what can be known about God is plain to them, ¹  because God has made it plain to them.

Roma 1:32

1:32 Although they fully know ²  God’s righteous decree that those who practice such things deserve to die, ³  they not only do them but also approve of those who practice them. ⁴ 

Roma 2:20

2:20 an educator of the senseless, a teacher of little children, because you have in the law the essential features of knowledge and of the truth –

Roma 3:4

3:4 Absolutely not! Let God be proven true, and every human being ⁵  shown up as a liar, ⁶  just as it is written: “so that you will be justified ⁷  in your words and will prevail when you are judged.” ⁸ 

Roma 3:29

3:29 Or is God the God of the Jews only? Is he not the God of the Gentiles too? Yes, of the Gentiles too!

Roma 4:18

4:18 Against hope Abraham ⁹  believed ¹⁰  in hope with the result that he became the father of many nations ¹¹  according to the pronouncement, ¹²  “so will your descendants be.” ¹³ 

Roma 5:1

The Expectation of Justification

5:1 ¹⁴ Therefore, since we have been declared righteous by faith, we have ¹⁵  peace with God through our Lord Jesus Christ,

Roma 7:9

7:9 And I was once alive apart from the law, but with the coming of the commandment sin became alive

Roma 9:6

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, ¹⁶ 

Roma 9:27

9:27 And Isaiah cries out on behalf of Israel, “Though the number of the children ¹⁷  of Israel are as the sand of the sea, only the remnant will be saved,

Roma 9:30

Israel’s Rejection Culpable

9:30 What shall we say then? – that the Gentiles who did not pursue righteousness obtained it, that is, a righteousness that is by faith,

Roma 11:6

11:6 And if it is by grace, it is no longer by works, otherwise grace would no longer be grace.

Roma 13:2

13:2 So the person who resists such authority ¹⁸  resists the ordinance of God, and those who resist will incur judgment

Roma 15:1

Exhortation for the Strong to Help the Weak

15:1 But we who are strong ought to bear with the failings of the weak, and not just please ourselves. ¹⁹ 

Roma 15:30

15:30 Now I urge you, brothers and sisters, ²⁰  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 16:4

16:4 who risked their own necks for my life. Not only I, but all the churches of the Gentiles are grateful to them.

Roma 16:19

16:19 Your obedience is known to all and thus I rejoice over you. But I want you to be wise in what is good and innocent in what is evil.

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

[1:32]  ² tn Grk “who, knowing…, not only do them but also approve…” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:32]  ³ tn Grk “are worthy of death.”

[1:32]  ⁴ sn “Vice lists” like vv. 28-32 can be found elsewhere in the NT in Matt 15:19; Gal 5:19-21; 1 Tim 1:9-10; and 1 Pet 4:3. An example from the intertestamental period can be found in Wis 14:25-26.

[3:4]  ⁵ tn Grk “every man”; but ἄνθρωπος (anqrwpo") is used in a generic sense here to stress humanity rather than masculinity.

[3:4]  ⁶ 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]  ⁷ 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]  ⁸ tn Or “prevail when you judge.” A quotation from Ps 51:4.

[4:18]  ⁹ tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

[4:18]  ¹⁰ tn Grk “who against hope believed,” referring to Abraham. The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:18]  ¹¹ sn A quotation from Gen 17:5.

[4:18]  ¹² tn Grk “according to that which had been spoken.”

[4:18]  ¹³ sn A quotation from Gen 15:5.

[5:1]  ¹⁴ sn Many interpreters see Rom 5:1 as beginning the second major division of the letter.

[5:1]  ¹⁵ 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.

[9:6]  ¹⁶ tn Grk “For not all those who are from Israel are Israel.”

[9:27]  ¹⁷ tn Grk “sons.”

[13:2]  ¹⁸ tn Grk “the authority,” referring to the authority just described.

[15:1]  ¹⁹ tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”

[15:30]  ²⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.