Roma 1:2

1:2 This gospel ¹  he promised beforehand through his prophets in the holy scriptures,

Roma 1:17

1:17 For the righteousness ²  of God is revealed in the gospel ³  from faith to faith, ⁴  just as it is written, “The righteous by faith will live.” ⁵ 

Roma 3:5

3:5 But if our unrighteousness demonstrates ⁶  the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is he? ⁷  (I am speaking in human terms.) ⁸ 

Roma 3:21

3:21 But now ⁹  apart from the law the righteousness of God (which is attested by the law and the prophets) ¹⁰  has been disclosed –

Roma 3:26

3:26 This was ¹¹  also to demonstrate ¹²  his righteousness in the present time, so that he would be just ¹³  and the justifier of the one who lives because of Jesus’ faithfulness. ¹⁴ 

Roma 5:18

5:18 Consequently, ¹⁵  just as condemnation ¹⁶  for all people ¹⁷  came ¹⁸  through one transgression, ¹⁹  so too through the one righteous act ²⁰  came righteousness leading to life ²¹  for all people.

Roma 6:11

6:11 So you too consider yourselves ²²  dead to sin, but ²³  alive to God in Christ Jesus.

Roma 7:15

7:15 For I don’t understand what I am doing. For I do not do what I want – instead, I do what I hate. ²⁴ 

Roma 8:5

8:5 For those who live according to the flesh have their outlook shaped by ²⁵  the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit.

Roma 8:21

8:21 that the creation itself will also be set free from the bondage of decay into the glorious freedom of God’s children.

Roma 9:3

9:3 For I could wish ²⁶  that I myself were accursed – cut off from Christ – for the sake of my people, ²⁷  my fellow countrymen, ²⁸ 

Roma 11:4

11:4 But what was the divine response ²⁹  to him? “I have kept for myself seven thousand people ³⁰  who have not bent the knee to Baal.” ³¹ 

Roma 12:20

12:20 Rather, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head. ³² 

Roma 14:9

14:9 For this reason Christ died and returned to life, so that he may be the Lord of both the dead and the living.

Roma 15:4

15:4 For everything that was written in former times was written for our instruction, so that through endurance and through encouragement of the scriptures we may have hope.

Roma 15:18

15:18 For I will not dare to speak of anything except what Christ has accomplished through me in order to bring about the obedience ³³  of the Gentiles, by word and deed,

[1:2]  ¹ tn Grk “the gospel of God, which he promised.” Because of the length and complexity of this sentence in Greek, it was divided into shorter English sentences in keeping with contemporary English style. To indicate the referent of the relative pronoun (“which”), the word “gospel” was repeated at the beginning of v. 2.

[1:17]  ² tn The nature of the “righteousness” described here and the force of the genitive θεοῦ (“of God”) which follows have been much debated. (1) Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:98) understand “righteousness” to refer to the righteous status given to believers as a result of God’s justifying activity, and see the genitive “of God” as a genitive of source (= “from God”). (2) Others see the “righteousness” as God’s act or declaration that makes righteous (i.e., justifies) those who turn to him in faith, taking the genitive “of God” as a subjective genitive (see E. Käsemann, Romans, 25-30). (3) Still others see the “righteousness of God” mentioned here as the attribute of God himself, understanding the genitive “of God” as a possessive genitive (“God’s righteousness”).

[1:17]  ³ tn Grk “in it”; the referent (the gospel) has been specified in the translation for clarity.

[1:17]  ⁴ tn Or “by faith for faith,” or “by faith to faith.” There are many interpretations of the phrase ἐκ πίστεως εἰς πίστιν (ek pistew" ei" pistin). It may have the idea that this righteousness is obtained by faith (ἐκ πίστεως) because it was designed for faith (εἰς πίστιν). For a summary see J. Murray, Romans (NICNT), 1:363-74.

[1:17]  ⁵ sn A quotation from Hab 2:4.

[3:5]  ⁶ tn Or “shows clearly.”

[3:5]  ⁷ tn Grk “That God is not unjust to inflict wrath, is he?”

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

[3:21]  ⁹ 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]  ¹⁰ tn Grk “being witnessed by the law and the prophets,” a remark which is virtually parenthetical to Paul’s argument.

[3:26]  ¹¹ tn The words “This was” have been repeated from the previous verse to clarify that this is a continuation of that thought. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:26]  ¹² tn Grk “toward a demonstration,” repeating and expanding the purpose of God’s action in v. 25a.

[3:26]  ¹³ tn Or “righteous.”

[3:26]  ¹⁴ tn Or “of the one who has faith in Jesus.” See note on “faithfulness of Jesus Christ” in v. 22 for the rationale behind the translation “Jesus’ faithfulness.”

[5:18]  ¹⁵ 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]  ¹⁶ tn Grk “[it is] unto condemnation for all people.”

[5:18]  ¹⁷ tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.

[5:18]  ¹⁸ 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]  ¹⁹ sn One transgression refers to the sin of Adam in Gen 3:1-24.

[5:18]  ²⁰ sn The one righteous act refers to Jesus’ death on the cross.

[5:18]  ²¹ tn Grk “righteousness of life.”

[6:11]  ²² tc ‡ Some Alexandrian and Byzantine mss (Ì^94vid א* B C 81 365 1506 1739 1881 pc) have the infinitive “to be” (εἶναι, einai) following “yourselves”. The infinitive is lacking from some mss of the Alexandrian and Western texttypes (Ì^46vid A D*^,c F G 33^vid pc). The infinitive is found elsewhere in the majority of Byzantine mss, suggesting a scribal tendency toward clarification. The lack of infinitive best explains the rise of the other readings. The meaning of the passage is not significantly altered by inclusion or omission, but on internal grounds omission is more likely. NA²⁷ includes the infinitive in brackets, indicating doubt as to its authenticity.

[6:11]  ²³ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[7:15]  ²⁴ tn Grk “but what I hate, this I do.”

[8:5]  ²⁵ 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.

[9:3]  ²⁶ tn Or “For I would pray.” The implied condition is “if this could save my fellow Jews.”

[9:3]  ²⁷ tn Grk “brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.

[9:3]  ²⁸ tn Grk “my kinsmen according to the flesh.”

[11:4]  ²⁹ tn Grk “the revelation,” “the oracle.”

[11:4]  ³⁰ tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it appears to be a generic usage (“people”) since when Paul speaks of a remnant of faithful Israelites (“the elect,” v. 7), he is not referring to males only. It can also be argued, however, that it refers only to adult males here (“men”), perhaps as representative of all the faithful left in Israel.

[11:4]  ³¹ sn A quotation from 1 Kgs 19:18.

[12:20]  ³² sn A quotation from Prov 25:21-22.

[15:18]  ³³ tn Grk “unto obedience.”