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, ¹ 

Roma 5:11

5:11 Not ²  only this, but we also rejoice ³  in God through our Lord Jesus Christ, through whom we have now received this reconciliation.

Roma 6:10

6:10 For the death he died, he died to sin once for all, but the life he lives, he lives to God.

Roma 7:5

7:5 For when we were in the flesh, ⁴  the sinful desires, ⁵  aroused by the law, were active in the members of our body ⁶  to bear fruit for death.

Roma 8:24

8:24 For in hope we were saved. Now hope that is seen is not hope, because who hopes for what he sees?

Roma 9:22

9:22 But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects ⁷  of wrath ⁸  prepared for destruction? ⁹ 

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 15:20

15:20 And in this way I desire to preach where Christ has not been named, so as not to build on another person’s foundation,

[1:26]  ¹ 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).

[5:11]  ² tn Here δέ (de) has not been translated because of differences between Greek and English style.

[5:11]  ³ tn Or “exult, boast.”

[7:5]  ⁴ tn That is, before we were in Christ.

[7:5]  ⁵ tn Or “sinful passions.”

[7:5]  ⁶ tn Grk “our members”; the words “of our body” have been supplied to clarify the meaning.

[9:22]  ⁷ tn Grk “vessels.” This is the same Greek word used in v. 21.

[9:22]  ⁸ tn Or “vessels destined for wrath.” The genitive ὀργῆς (orghs) could be taken as a genitive of destination.

[9:22]  ⁹ tn Or possibly “objects of wrath that have fit themselves for destruction.” The form of the participle could be taken either as a passive or middle (reflexive). ExSyn 417-18 argues strongly for the passive sense (which is followed in the translation), stating that “the middle view has little to commend it.” First, καταρτίζω (katartizw) is nowhere else used in the NT as a direct or reflexive middle (a usage which, in any event, is quite rare in the NT). Second, the lexical force of this verb, coupled with the perfect tense, suggests something of a “done deal” (against some commentaries that see these vessels as ready for destruction yet still able to avert disaster). Third, the potter-clay motif seems to have one point: The potter prepares the clay.