Roma 1:2

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

Roma 2:25

2:25 For circumcision ²  has its value if you practice the law, but ³  if you break the law, ⁴  your circumcision has become uncircumcision.

Roma 2:27

2:27 And will not the physically uncircumcised man ⁵  who keeps the law judge you who, despite ⁶  the written code ⁷  and circumcision, transgress the law?

Roma 3:2

3:2 Actually, there are many advantages. ⁸  First of all, ⁹  the Jews ¹⁰  were entrusted with the oracles of God. ¹¹ 

Roma 3:7

3:7 For if by my lie the truth of God enhances ¹²  his glory, why am I still actually being judged as a sinner?

Roma 5:3-4

5:3 Not ¹³  only this, but we also rejoice in sufferings, knowing that suffering produces endurance, 5:4 and endurance, character, and character, hope.

Roma 5:11

5:11 Not ¹⁴  only this, but we also rejoice ¹⁵  in God through our Lord Jesus Christ, through whom we have now received this reconciliation.

Roma 5:16

5:16 And the gift is not like the one who sinned. ¹⁶  For judgment, resulting from the one transgression, ¹⁷  led to condemnation, but ¹⁸  the gracious gift from the many failures ¹⁹  led to justification.

Roma 5:21

5:21 so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord.

Roma 6:17

6:17 But thanks be to God that though you were slaves to sin, you obeyed ²⁰  from the heart that pattern ²¹  of teaching you were entrusted to,

Roma 6:22

6:22 But now, freed ²²  from sin and enslaved to God, you have your benefit ²³  leading to sanctification, and the end is eternal life.

Roma 7:17

7:17 But now it is no longer me doing it, but sin that lives in me.

Roma 8:30

8:30 And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.

Roma 9:10

9:10 Not only that, but when Rebekah had conceived children by one man, ²⁴  our ancestor Isaac –

Roma 9:12

9:12 ²⁵  it was said to her, “The older will serve the younger,” ²⁶ 

Roma 9:20

9:20 But who indeed are you – a mere human being ²⁷  – to talk back to God? ²⁸  Does what is molded say to the molder, “Why have you made me like this?” ²⁹ 

Roma 10:20

10:20 And Isaiah is even bold enough to say, “I was found by those who did not seek me; I became well known to those who did not ask for me.” ³⁰ 

Roma 11:35

11:35 Or who has first given to God, ³¹ 

that God ³²  needs to repay him? ³³ 

Roma 12:10

12:10 Be devoted to one another with mutual love, showing eagerness in honoring one another.

Roma 12:16

12:16 Live in harmony with one another; do not be haughty but associate with the lowly. ³⁴  Do not be conceited. ³⁵ 

Roma 14:2-3

14:2 One person believes in eating everything, but the weak person eats only vegetables. 14:3 The one who eats everything must not despise the one who does not, and the one who abstains must not judge the one who eats everything, for God has accepted him.

Roma 14:6

14:6 The one who observes the day does it for the Lord. The ³⁶  one who eats, eats for the Lord because he gives thanks to God, and the one who abstains from eating abstains for the Lord, and he gives thanks to God.

Roma 14:10

14:10 But you who eat vegetables only – why do you judge your brother or sister? ³⁷  And you who eat everything – why do you despise your brother or sister? ³⁸  For we will all stand before the judgment seat ³⁹  of God.

Roma 15:2

15:2 Let each of us please his neighbor for his good to build him up.

Roma 15:15

15:15 But I have written more boldly to you on some points so as to remind you, because of the grace given to me by God

[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.

[2:25]  ² 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]  ³ tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:25]  ⁴ tn Grk “if you should be a transgressor of the law.”

[2:27]  ⁵ 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]  ⁶ 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]  ⁷ tn Grk “letter.”

[3:2]  ⁸ tn Grk “much in every way.”

[3:2]  ⁹ tc ‡ Most witnesses (א A D² 33 Ï) have γάρ (gar) after μέν (men), though some significant Alexandrian and Western witnesses lack the conjunction (B D* G Ψ 81 365 1506 2464* pc latt). A few mss have γάρ, but not μέν (6 1739 1881). γάρ was frequently added by scribes as a clarifying conjunction, making it suspect here. NA²⁷ has the γάρ in brackets, indicating doubt as to its authenticity.

[3:2]  tn Grk “first indeed that.”

[3:2]  ¹⁰ tn Grk “they were.”

[3:2]  ¹¹ tn The referent of λόγια (logia, “oracles”) has been variously understood: (1) BDAG 598 s.v. λόγιον takes the term to refer here to “God’s promises to the Jews”; (2) some have taken this to refer more narrowly to the national promises of messianic salvation given to Israel (so S. L. Johnson, Jr., “Studies in Romans: Part VII: The Jews and the Oracles of God,” BSac 130 [1973]: 245); (3) perhaps the most widespread interpretation sees the term as referring to the entire OT generally.

[3:7]  ¹² tn Grk “abounded unto.”

[5:3]  ¹³ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[5:11]  ¹⁴ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[5:11]  ¹⁵ tn Or “exult, boast.”

[5:16]  ¹⁶ tn Grk “and not as through the one who sinned [is] the gift.”

[5:16]  ¹⁷ tn The word “transgression” is not in the Greek text at this point, but has been supplied for clarity.

[5:16]  ¹⁸ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[5:16]  ¹⁹ tn Or “falls, trespasses,” the same word used in vv. 15, 17, 18, 20.

[6:17]  ²⁰ tn Grk “you were slaves of sin but you obeyed.”

[6:17]  ²¹ tn Or “type, form.”

[6:22]  ²² 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]  ²³ tn Grk “fruit.”

[9:10]  ²⁴ tn Or possibly “by one act of sexual intercourse.” See D. Moo, Romans (NICNT), 579.

[9:12]  ²⁵ sn Many translations place this verse division before the phrase “not by works but by his calling” (NA²⁷/UBS⁴, NIV, NRSV, NLT, NAB). Other translations place this verse division in the same place that the translation above does (NASB, KJV, NKJV, ASV, RSV). The translation has followed the latter to avoid breaking the parenthetical statement.

[9:12]  ²⁶ sn A quotation from Gen 25:23.

[9:20]  ²⁷ tn Grk “O man.”

[9:20]  ²⁸ tn Grk “On the contrary, O man, who are you to talk back to God?”

[9:20]  ²⁹ sn A quotation from Isa 29:16; 45:9.

[10:20]  ³⁰ sn A quotation from Isa 65:1.

[11:35]  ³¹ tn Grk “him”; the referent (God) has been specified in the translation for clarity.

[11:35]  ³² tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[11:35]  ³³ sn A quotation from Job 41:11.

[12:16]  ³⁴ tn Or “but give yourselves to menial tasks.” The translation depends on whether one takes the adjective “lowly” as masculine or neuter.

[12:16]  ³⁵ tn Grk “Do not be wise in your thinking.”

[14:6]  ³⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:10]  ³⁷ tn Grk “But why do you judge your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “weak” Christian who eats only vegetables (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.

[14:10]  ³⁸ tn Grk “Or again, why do you despise your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “strong” Christian who eats everything (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.

[14:10]  ³⁹ sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.