Roma 1:27

1:27 and likewise the men also abandoned natural relations with women ¹  and were inflamed in their passions ²  for one another. Men ³  committed shameless acts with men and received in themselves the due penalty for their error.

Roma 2:1

The Condemnation of the Moralist

2:1 ⁴ Therefore ⁵  you are without excuse, ⁶  whoever you are, ⁷  when you judge someone else. ⁸  For on whatever grounds ⁹  you judge another, you condemn yourself, because you who judge practice the same things.

Roma 2:29

2:29 but someone is a Jew who is one inwardly, and circumcision is of the heart ¹⁰  by the Spirit ¹¹  and not by the written code. ¹²  This person’s ¹³  praise is not from people but from God.

Roma 3:25

3:25 God publicly displayed ¹⁴  him ¹⁵  at his death ¹⁶  as the mercy seat ¹⁷  accessible through faith. ¹⁸  This was to demonstrate ¹⁹  his righteousness, because God in his forbearance had passed over the sins previously committed. ²⁰ 

Roma 4:9

4:9 Is this blessedness ²¹  then for ²²  the circumcision ²³  or also for ²⁴  the uncircumcision? For we say, “faith was credited to Abraham as righteousness.” ²⁵ 

Roma 6:4

6:4 Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may live a new life. ²⁶ 

Roma 7:6

7:6 But now we have been released from the law, because we have died ²⁷  to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code. ²⁸ 

Roma 8:23

8:23 Not only this, but we ourselves also, who have the firstfruits of the Spirit, ²⁹  groan inwardly as we eagerly await our adoption, ³⁰  the redemption of our bodies. ³¹ 

Roma 10:14

10:14 How are they to call on one they have not believed in? And how are they to believe in one they have not heard of? And how are they to hear without someone preaching to them ³² ?

Roma 11:22

11:22 Notice therefore the kindness and harshness of God – harshness toward those who have fallen, but ³³  God’s kindness toward you, provided you continue in his kindness; ³⁴  otherwise you also will be cut off.

Roma 11:25

11:25 For I do not want you to be ignorant of this mystery, brothers and sisters, ³⁵  so that you may not be conceited: A partial hardening has happened to Israel ³⁶  until the full number ³⁷  of the Gentiles has come in.

Roma 15:9

15:9 and thus the Gentiles glorify God for his mercy. ³⁸  As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.” ³⁹ 

Roma 15:13

15:13 Now may the God of hope fill you with all joy and peace as you believe in him, ⁴⁰  so that you may abound in hope by the power of the Holy Spirit.

[1:27]  ¹ tn Grk “likewise so also the males abandoning the natural function of the female.”

[1:27]  ² tn Grk “burned with intense desire” (L&N 25.16).

[1:27]  ³ tn Grk “another, men committing…and receiving,” continuing the description of their deeds. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:1]  ⁴ sn Rom 2:1-29 presents unusual difficulties for the interpreter. There have been several major approaches to the chapter and the group(s) it refers to: (1) Rom 2:14 refers to Gentile Christians, not Gentiles who obey the Jewish law. (2) Paul in Rom 2 is presenting a hypothetical viewpoint: If anyone could obey the law, that person would be justified, but no one can. (3) The reference to “the ones who do the law” in 2:13 are those who “do” the law in the right way, on the basis of faith, not according to Jewish legalism. (4) Rom 2:13 only speaks about Christians being judged in the future, along with such texts as Rom 14:10 and 2 Cor 5:10. (5) Paul’s material in Rom 2 is drawn heavily from Diaspora Judaism, so that the treatment of the law presented here cannot be harmonized with other things Paul says about the law elsewhere (E. P. Sanders, Paul, the Law, and the Jewish People, 123); another who sees Rom 2 as an example of Paul’s inconsistency in his treatment of the law is H. Räisänen, Paul and the Law [WUNT], 101-9. (6) The list of blessings and curses in Deut 27–30 provide the background for Rom 2; the Gentiles of 2:14 are Gentile Christians, but the condemnation of Jews in 2:17-24 addresses the failure of Jews as a nation to keep the law as a whole (A. Ito, “Romans 2: A Deuteronomistic Reading,” JSNT 59 [1995]: 21-37).

[2:1]  ⁵ tn Some interpreters (e.g., C. K. Barrett, Romans [HNTC], 43) connect the inferential Διό (dio, “therefore”) with 1:32a, treating 1:32b as a parenthetical comment by Paul.

[2:1]  ⁶ tn That is, “you have nothing to say in your own defense” (so translated by TCNT).

[2:1]  ⁷ tn Grk “O man.”

[2:1]  ⁸ tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”

[2:1]  ⁹ tn Grk “in/by (that) which.”

[2:29]  ¹⁰ sn On circumcision is of the heart see Lev 26:41; Deut 10:16; Jer 4:4; Ezek 44:9.

[2:29]  ¹¹ tn Some have taken the phrase ἐν πνεύματι (en pneumati, “by/in [the] S/spirit”) not as a reference to the Holy Spirit, but referring to circumcision as “spiritual and not literal” (RSV).

[2:29]  ¹² tn Grk “letter.”

[2:29]  ¹³ tn Grk “whose.” The relative pronoun has been replaced by the phrase “this person’s” and, because of the length and complexity of the Greek sentence, a new sentence was started in the translation.

[3:25]  ¹⁴ tn Or “purposed, intended.”

[3:25]  ¹⁵ tn Grk “whom God publicly displayed.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:25]  ¹⁶ tn Grk “in his blood.” The prepositional phrase ἐν τῷ αὐτοῦ αἵματι (ejn tw aujtou {aimati) is difficult to interpret. It is traditionally understood to refer to the atoning sacrifice Jesus made when he shed his blood on the cross, and as a modifier of ἱλαστήριον (Jilasthrion). This interpretation fits if ἱλαστήριον is taken to refer to a sacrifice. But if ἱλαστήριον is taken to refer to the place where atonement is made as this translation has done (see note on the phrase “mercy seat”), this interpretation of ἐν τῷ αὐτοῦ αἵματι creates a violent mixed metaphor. Within a few words Paul would switch from referring to Jesus as the place where atonement was made to referring to Jesus as the atoning sacrifice itself. A viable option which resolves this problem is to see ἐν τῷ αὐτοῦ αἵματι as modifying the verb προέθετο (proeqeto). If it modifies the verb, it would explain the time or place in which God publicly displayed Jesus as the mercy seat; the reference to blood would be a metaphorical way of speaking of Jesus’ death. This is supported by the placement of ἐν τῷ αὐτοῦ αἵματι in the Greek text (it follows the noun, separated from it by another prepositional phrase) and by stylistic parallels with Rom 1:4. This is the interpretation the translation has followed, although it is recognized that many interpreters favor different options and translations. The prepositional phrase has been moved forward in the sentence to emphasize its connection with the verb, and the referent of the metaphorical language has been specified in the translation. For a detailed discussion of this interpretation, see D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999).

[3:25]  ¹⁷ tn The word ἱλαστήριον (Jilasthrion) may carry the general sense “place of satisfaction,” referring to the place where God’s wrath toward sin is satisfied. More likely, though, it refers specifically to the “mercy seat,” i.e., the covering of the ark where the blood was sprinkled in the OT ritual on the Day of Atonement (Yom Kippur). This term is used only one other time in the NT: Heb 9:5, where it is rendered “mercy seat.” There it describes the altar in the most holy place (holy of holies). Thus Paul is saying that God displayed Jesus as the “mercy seat,” the place where propitiation was accomplished. See N. S. L. Fryer, “The Meaning and Translation of Hilasterion in Romans 3:25,” EvQ 59 (1987): 99-116, who concludes the term is a neuter accusative substantive best translated “mercy seat” or “propitiatory covering,” and D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999), who argues that this is a direct reference to the mercy seat which covered the ark of the covenant.

[3:25]  ¹⁸ tn The prepositional phrase διὰ πίστεως (dia pistew") here modifies the noun ἱλαστήριον (Jilasthrion). As such it forms a complete noun phrase and could be written as “mercy-seat-accessible-through-faith” to emphasize the singular idea. See Rom 1:4 for a similar construction. The word “accessible” is not in the Greek text but has been supplied to clarify the idea expressed by the prepositional phrase (cf. NRSV: “effective through faith”).

[3:25]  ¹⁹ tn Grk “for a demonstration,” giving the purpose of God’s action in v. 25a. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:25]  ²⁰ tn Grk “because of the passing over of sins previously committed in the forbearance of God.”

[4:9]  ²¹ tn Or “happiness.”

[4:9]  ²² tn Grk “upon.”

[4:9]  ²³ sn See the note on “circumcision” in 2:25.

[4:9]  ²⁴ tn Grk “upon.”

[4:9]  ²⁵ sn A quotation from Gen 15:6.

[6:4]  ²⁶ tn Grk “may walk in newness of life,” in which ζωῆς (zwhs) functions as an attributed genitive (see ExSyn 89-90, where this verse is given as a prime example).

[7:6]  ²⁷ tn Grk “having died.” The participle ἀποθανόντες (apoqanonte") has been translated as a causal adverbial participle.

[7:6]  ²⁸ tn Grk “in the newness of the Spirit and not in the oldness of the letter.”

[8:23]  ²⁹ tn Or “who have the Spirit as firstfruits.” The genitive πνεύματος (pneumatos) can be understood here as possessive (“the firstfruits belonging to the Spirit”) although it is much more likely that this is a genitive of apposition (“the firstfruits, namely, the Spirit”); cf. TEV, NLT.

[8:23]  ³⁰ tn See the note on “adoption” in v. 15.

[8:23]  ³¹ tn Grk “body.”

[10:14]  ³² tn Grk “preaching”; the words “to them” are supplied for clarification.

[11:22]  ³³ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[11:22]  ³⁴ tn Grk “if you continue in (the) kindness.”

[11:25]  ³⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[11:25]  ³⁶ tn Or “Israel has experienced a hardening in part until the full number of the Gentiles has come in.”

[11:25]  ³⁷ tn Grk “fullness.”

[15:9]  ³⁸ tn There are two major syntactical alternatives which are both awkward: (1) One could make “glorify” dependent on “Christ has become a minister” and coordinate with “to confirm” and the result would be rendered “Christ has become a minister of circumcision to confirm the promises…and so that the Gentiles might glorify God.” (2) One could make “glorify” dependent on “I tell you” and coordinate with “Christ has become a minister” and the result would be rendered “I tell you that Christ has become a minister of circumcision…and that the Gentiles glorify God.” The second rendering is preferred.

[15:9]  ³⁹ sn A quotation from Ps 18:49.

[15:13]  ⁴⁰ tn Grk “in the believing” or “as [you] believe,” with the object “him” supplied from the context. The referent could be God (15:13a) or Christ (15:12).