Roma 1:24

1:24 Therefore God gave them over ¹  in the desires of their hearts to impurity, to dishonor ²  their bodies among themselves. ³ 

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 ⁴  shown up as a liar, ⁵  just as it is written: “so that you will be justified ⁶  in your words and will prevail when you are judged.” ⁷ 

Roma 3:27

3:27 Where, then, is boasting? ⁸  It is excluded! By what principle? ⁹  Of works? No, but by the principle of faith!

Roma 3:30

3:30 Since God is one, ¹⁰  he will justify the circumcised by faith and the uncircumcised through faith.

Roma 5:5

5:5 And hope does not disappoint, because the love of God ¹¹  has been poured out ¹²  in our hearts through the Holy Spirit who was given to us.

Roma 5:19

5:19 For just as through the disobedience of the one man ¹³  many ¹⁴  were made sinners, so also through the obedience of one man ¹⁵  many ¹⁶  will be made righteous.

Roma 6:5-6

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. ¹⁷  6:6 We know that ¹⁸  our old man was crucified with him so that the body of sin would no longer dominate us, ¹⁹  so that we would no longer be enslaved to sin.

Roma 6:11

6:11 So you too consider yourselves ²⁰  dead to sin, but ²¹  alive to God in Christ Jesus.

Roma 8:38

8:38 For I am convinced that neither death, nor life, nor angels, nor heavenly rulers, ²²  nor things that are present, nor things to come, nor powers,

Roma 9:1

Israel’s Rejection Considered

9:1 ²³ I am telling the truth in Christ (I am not lying!), for my conscience assures me ²⁴  in the Holy Spirit –

Roma 10:3

10:3 For ignoring the righteousness that comes from God, and seeking instead to establish their own righteousness, they did not submit to God’s righteousness.

Roma 10:9

10:9 because if you confess with your mouth that Jesus is Lord ²⁵  and believe in your heart that God raised him from the dead, you will be saved.

Roma 11:7

11:7 What then? Israel failed to obtain what it was diligently seeking, but the elect obtained it. The ²⁶  rest were hardened,

Roma 14:14

14:14 I know and am convinced in the Lord Jesus that there is nothing unclean in itself; still, it is unclean to the one who considers it unclean.

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

Roma 15:21

15:21 but as it is written: “Those who were not told about him will see, and those who have not heard will understand.” ²⁷ 

Roma 15:30

15:30 Now I urge you, brothers and sisters, ²⁸  through our Lord Jesus Christ and through the love of the Spirit, to join fervently with me in prayer to God on my behalf.

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

[1:24]  ² 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]  ³ tn Grk “among them.”

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

[3:4]  ⁵ 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]  ⁶ 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]  ⁷ tn Or “prevail when you judge.” A quotation from Ps 51:4.

[3:27]  ⁸ tn Although a number of interpreters understand the “boasting” here to refer to Jewish boasting, others (e.g. C. E. B. Cranfield, “‘The Works of the Law’ in the Epistle to the Romans,” JSNT 43 [1991]: 96) take the phrase to refer to all human boasting before God.

[3:27]  ⁹ tn Grk “By what sort of law?”

[3:30]  ¹⁰ tn Grk “but if indeed God is one.”

[5:5]  ¹¹ tn The phrase ἡ ἀγάπη τοῦ θεοῦ (Jh agaph tou qeou, “the love of God”) could be interpreted as either an objective genitive (“our love for God”), subjective genitive (“God’s love for us”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). The immediate context, which discusses what God has done for believers, favors a subjective genitive, but the fact that this love is poured out within the hearts of believers implies that it may be the source for believers’ love for God; consequently an objective genitive cannot be ruled out. It is possible that both these ideas are meant in the text and that this is a plenary genitive: “The love that comes from God and that produces our love for God has been poured out within our hearts through the Holy Spirit who was given to us” (ExSyn 121).

[5:5]  ¹² sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.

[5:19]  ¹³ sn Here the one man refers to Adam (cf. 5:14).

[5:19]  ¹⁴ tn Grk “the many.”

[5:19]  ¹⁵ sn One man refers here to Jesus Christ.

[5:19]  ¹⁶ tn Grk “the many.”

[6:5]  ¹⁷ tn Grk “we will certainly also of his resurrection.”

[6:6]  ¹⁸ tn Grk “knowing this, that.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:6]  ¹⁹ tn Grk “may be rendered ineffective, inoperative,” or possibly “may be destroyed.” The term καταργέω (katargew) has various nuances. In Rom 7:2 the wife whose husband has died is freed from the law (i.e., the law of marriage no longer has any power over her, in spite of what she may feel). A similar point seems to be made here (note v. 7).

[6:11]  ²⁰ 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]  ²¹ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[8:38]  ²² tn BDAG 138 s.v. ἀρχή 6 takes this term as a reference to angelic or transcendent powers (as opposed to merely human rulers). To clarify this, the adjective “heavenly” has been supplied in the translation. Some interpreters see this as a reference to fallen angels or demonic powers, and this view is reflected in some recent translations (NIV, NLT).

[9:1]  ²³ sn Rom 9:1–11:36. These three chapters are among the most difficult and disputed in Paul’s Letter to the Romans. One area of difficulty is the relationship between Israel and the church, especially concerning the nature and extent of Israel’s election. Many different models have been constructed to express this relationship. For a representative survey, see M. Barth, The People of God (JSNTSup), 22-27. The literary genre of these three chapters has been frequently identified as a diatribe, a philosophical discussion or conversation evolved by the Cynic and Stoic schools of philosophy as a means of popularizing their ideas (E. Käsemann, Romans, 261 and 267). But other recent scholars have challenged the idea that Rom 9–11 is characterized by diatribe. Scholars like R. Scroggs and E. E. Ellis have instead identified the material in question as midrash. For a summary and discussion of the rabbinic connections, see W. R. Stegner, “Romans 9.6-29 – A Midrash,” JSNT 22 (1984): 37-52.

[9:1]  ²⁴ tn Or “my conscience bears witness to me.”

[10:9]  ²⁵ tn Or “the Lord.” The Greek construction, along with the quotation from Joel 2:32 in v. 13 (in which the same “Lord” seems to be in view) suggests that κύριον (kurion) is to be taken as “the Lord,” that is, Yahweh. Cf. D. B. Wallace, “The Semantics and Exegetical Significance of the Object-Complement Construction in the New Testament,” GTJ 6 (1985): 91-112.

[11:7]  ²⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[15:21]  ²⁷ sn A quotation from Isa 52:15.

[15:30]  ²⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.