Roma 1:9

1:9 For God, whom I serve in my spirit by preaching the gospel ¹  of his Son, is my witness that ²  I continually remember you

Roma 1:11

1:11 For I long to see you, so that I may impart to you some spiritual gift ³  to strengthen you,

Roma 1:19

1:19 because what can be known about God is plain to them, ⁴  because God has made it plain to them.

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, ⁵ 

Roma 1:28

1:28 And just as they did not see fit to acknowledge God, ⁶  God gave them over to a depraved mind, to do what should not be done. ⁷ 

Roma 2:7-8

2:7 eternal life to those who by perseverance in good works seek glory and honor and immortality, 2:8 but ⁸  wrath and anger to those who live in selfish ambition ⁹  and do not obey the truth but follow ¹⁰  unrighteousness.

Roma 2:10

2:10 but ¹¹  glory and honor and peace for everyone who does good, for the Jew first and also the Greek.

Roma 2:16

2:16 on the day when God will judge ¹²  the secrets of human hearts, ¹³  according to my gospel ¹⁴  through Christ Jesus.

Roma 3:5

3:5 But if our unrighteousness demonstrates ¹⁵  the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is he? ¹⁶  (I am speaking in human terms.) ¹⁷ 

Roma 4:10

4:10 How then was it credited to him? Was he circumcised at the time, or not? No, he was not circumcised but uncircumcised!

Roma 4:13

4:13 For the promise ¹⁸  to Abraham or to his descendants that he would inherit the world was not fulfilled through the law, but through the righteousness that comes by faith.

Roma 4:18-19

4:18 Against hope Abraham ¹⁹  believed ²⁰  in hope with the result that he became the father of many nations ²¹  according to the pronouncement, ²²  “so will your descendants be.” ²³  4:19 Without being weak in faith, he considered ²⁴  his own body as dead ²⁵  (because he was about one hundred years old) and the deadness of Sarah’s womb.

Roma 5:8-9

5:8 But God demonstrates his own love for us, in that while we were still sinners, Christ died for us. 5:9 Much more then, because we have now been declared righteous ²⁶  by his blood, ²⁷  we will be saved through him from God’s wrath. ²⁸ 

Roma 5:11

5:11 Not ²⁹  only this, but we also rejoice ³⁰  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. ³¹  For judgment, resulting from the one transgression, ³²  led to condemnation, but ³³  the gracious gift from the many failures ³⁴  led to justification.

Roma 6:21

6:21 So what benefit ³⁵  did you then reap ³⁶  from those things that you are now ashamed of? For the end of those things is death.

Roma 7:1

The Believer’s Relationship to the Law

7:1 Or do you not know, brothers and sisters ³⁷  (for I am speaking to those who know the law), that the law is lord over a person ³⁸  as long as he lives?

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 8:27

8:27 And he ³⁹  who searches our hearts knows the mind of the Spirit, because the Spirit ⁴⁰  intercedes on behalf of the saints according to God’s will.

Roma 9:7

9:7 nor are all the children Abraham’s true descendants; rather “through Isaac will your descendants be counted.” ⁴¹ 

Roma 9:23

9:23 And what if he is willing to make known the wealth of his glory on the objects ⁴²  of mercy that he has prepared beforehand for glory –

Roma 9:25

9:25 As he also says in Hosea:

“I will call those who were not my people, ‘My people,’ and I will call her who was unloved, ⁴³  ‘My beloved.’” ⁴⁴ 

Roma 9:32

9:32 Why not? Because they pursued ⁴⁵  it not by faith but (as if it were possible) by works. ⁴⁶  They stumbled over the stumbling stone, ⁴⁷ 

Roma 10:5

10:5 For Moses writes about the righteousness that is by the law: “The one who does these things will live by them.” ⁴⁸ 

Roma 10:15

10:15 And how are they to preach unless they are sent? As it is written, “How timely ⁴⁹  is the arrival ⁵⁰  of those who proclaim the good news.” ⁵¹ 

Roma 11:8

11:8 as it is written,

“God gave them a spirit of stupor,

eyes that would not see and ears that would not hear,

to this very day.” ⁵² 

Roma 11:15

11:15 For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?

Roma 11:20

11:20 Granted! ⁵³  They were broken off because of their unbelief, but you stand by faith. Do not be arrogant, but fear!

Roma 11:23

11:23 And even they – if they do not continue in their unbelief – will be grafted in, for God is able to graft them in again.

Roma 12:19

12:19 Do not avenge yourselves, dear friends, but give place to God’s wrath, ⁵⁴  for it is written, “Vengeance is mine, I will repay,” ⁵⁵  says the Lord.

Roma 14:5

14:5 One person regards one day holier than other days, and another regards them all alike. ⁵⁶  Each must be fully convinced in his own mind.

Roma 14:10

14:10 But you who eat vegetables only – why do you judge your brother or sister? ⁵⁷  And you who eat everything – why do you despise your brother or sister? ⁵⁸  For we will all stand before the judgment seat ⁵⁹  of God.

Roma 15:3-4

15:3 For even Christ did not please himself, but just as it is written, “The insults of those who insult you have fallen on me.” ⁶⁰  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 15:19

15:19 in the power of signs and wonders, in the power of the Spirit of God. So from Jerusalem even as far as Illyricum I have fully preached the gospel of Christ.

Roma 16:19

16:19 Your obedience is known to all and thus I rejoice over you. But I want you to be wise in what is good and innocent in what is evil.

[1:9]  ¹ tn Grk “whom I serve in my spirit in the gospel.”

[1:9]  ² tn Grk “as.”

[1:11]  ³ sn Paul does not mean here that he is going to bestow upon the Roman believers what is commonly known as a “spiritual gift,” that is, a special enabling for service given to believers by the Holy Spirit. Instead, this is either a metonymy of cause for effect (Paul will use his own spiritual gifts to edify the Romans), or it simply means something akin to a blessing or benefit in the spiritual realm. It is possible that Paul uses this phrase to connote specifically the broader purpose of his letter, which is for the Romans to understand his gospel, but this seems less likely.

[1:19]  ⁴ tn Grk “is manifest to/in them.”

[1:26]  ⁵ 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).

[1:28]  ⁶ tn Grk “and just as they did not approve to have God in knowledge.”

[1:28]  ⁷ tn Grk “the things that are improper.”

[2:8]  ⁸ tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:8]  ⁹ tn Grk “those who [are] from selfish ambition.”

[2:8]  ¹⁰ tn Grk “are persuaded by, obey.”

[2:10]  ¹¹ tn Grk “but even,” to emphasize the contrast. The second word has been omitted since it is somewhat redundant in English idiom.

[2:16]  ¹² tn The form of the Greek word is either present or future, but it is best to translate in future because of the context of future judgment.

[2:16]  ¹³ tn Grk “of people.”

[2:16]  ¹⁴ sn On my gospel cf. Rom 16:25; 2 Tim 2:8.

[3:5]  ¹⁵ tn Or “shows clearly.”

[3:5]  ¹⁶ tn Grk “That God is not unjust to inflict wrath, is he?”

[3:5]  ¹⁷ sn The same expression occurs in Gal 3:15, and similar phrases in Rom 6:19 and 1 Cor 9:8.

[4:13]  ¹⁸ sn Although a singular noun, the promise is collective and does not refer only to Gen 12:7, but as D. Moo (Romans 1-8 [WEC], 279) points out, refers to multiple aspects of the promise to Abraham: multiplied descendants (Gen 12:2), possession of the land (Gen 13:15-17), and his becoming the vehicle of blessing to all people (Gen 12:13).

[4:18]  ¹⁹ tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

[4:18]  ²⁰ tn Grk “who against hope believed,” referring to Abraham. The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:18]  ²¹ sn A quotation from Gen 17:5.

[4:18]  ²² tn Grk “according to that which had been spoken.”

[4:18]  ²³ sn A quotation from Gen 15:5.

[4:19]  ²⁴ tc Most mss (D F G Ψ 33 1881 Ï it) read “he did not consider” by including the negative particle (οὐ, ou), but others (א A B C 6 81 365 1506 1739 pc co) lack οὐ. The reading which includes the negative particle probably represents a scribal attempt to exalt the faith of Abraham by making it appear that his faith was so strong that he did not even consider the physical facts. But “here Paul does not wish to imply that faith means closing one’s eyes to reality, but that Abraham was so strong in faith as to be undaunted by every consideration” (TCGNT 451). Both on external and internal grounds, the reading without the negative particle is preferred.

[4:19]  ²⁵ tc ‡ Most witnesses (א A C D Ψ 33 Ï bo) have ἤδη (hdh, “already”) at this point in v. 19. But B F G 630 1739 1881 pc lat sa lack it. Since it appears to heighten the style of the narrative and since there is no easy accounting for an accidental omission, it is best to regard the shorter text as original. NA²⁷ includes the word in brackets, indicating doubt as to its authenticity.

[5:9]  ²⁶ tn Grk “having now been declared righteous.” The participle δικαιωθέντες (dikaiwqente") has been translated as a causal adverbial participle.

[5:9]  ²⁷ tn Or, according to BDF §219.3, “at the price of his blood.”

[5:9]  ²⁸ tn Grk “the wrath,” referring to God’s wrath as v. 10 shows.

[5:11]  ²⁹ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[5:11]  ³⁰ tn Or “exult, boast.”

[5:16]  ³¹ tn Grk “and not as through the one who sinned [is] the gift.”

[5:16]  ³² tn The word “transgression” is not in the Greek text at this point, but has been supplied for clarity.

[5:16]  ³³ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[5:16]  ³⁴ tn Or “falls, trespasses,” the same word used in vv. 15, 17, 18, 20.

[6:21]  ³⁵ tn Grk “fruit.”

[6:21]  ³⁶ tn Grk “have,” in a tense emphasizing their customary condition in the past.

[7:1]  ³⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[7:1]  ³⁸ sn Here person refers to a human being.

[8:27]  ³⁹ sn He refers to God here; Paul has not specifically identified him for the sake of rhetorical power (for by leaving the subject slightly ambiguous, he draws his audience into seeing God’s hand in places where he is not explicitly mentioned).

[8:27]  ⁴⁰ tn Grk “he,” or “it”; the referent (the Spirit) has been specified in the translation for clarity.

[9:7]  ⁴¹ tn Grk “be called.” The emphasis here is upon God’s divine sovereignty in choosing Isaac as the child through whom Abraham’s lineage would be counted as opposed to Ishmael.

[9:7]  sn A quotation from Gen 21:12.

[9:23]  ⁴² tn Grk “vessels.” This is the same Greek word used in v. 21.

[9:25]  ⁴³ tn Grk “and her who was not beloved, ‘Beloved.’”

[9:25]  ⁴⁴ sn A quotation from Hos 2:23.

[9:32]  ⁴⁵ tn Grk “Why? Because not by faith but as though by works.” The verb (“they pursued [it]”) is to be supplied from the preceding verse for the sake of English style; yet a certain literary power is seen in Paul’s laconic style.

[9:32]  ⁴⁶ tc Most mss, especially the later ones (א² D Ψ 33 Ï sy), read νόμου (nomou, “of the law”) here, echoing Paul’s usage in Rom 3:20, 28 and elsewhere. The qualifying phrase is lacking in א* A B F G 6 629 630 1739 1881 pc lat co. The longer reading thus is weaker externally and internally, being motivated apparently by a need to clarify.

[9:32]  tn Grk “but as by works.”

[9:32]  ⁴⁷ tn Grk “the stone of stumbling.”

[10:5]  ⁴⁸ sn A quotation from Lev 18:5.

[10:15]  ⁴⁹ tn The word in this context seems to mean “coming at the right or opportune time” (see BDAG 1103 s.v. ὡραῖος 1); it may also mean “beautiful, attractive, welcome.”

[10:15]  ⁵⁰ tn Grk “the feet.” The metaphorical nuance of “beautiful feet” is that such represent timely news.

[10:15]  ⁵¹ sn A quotation from Isa 52:7; Nah 1:15.

[11:8]  ⁵² sn A quotation from Deut 29:4; Isa 29:10.

[11:20]  ⁵³ tn Grk “well!”, an adverb used to affirm a statement. It means “very well,” “you are correct.”

[12:19]  ⁵⁴ tn Grk “the wrath,” referring to God’s wrath as the remainder of the verse shows.

[12:19]  ⁵⁵ sn A quotation from Deut 32:35.

[14:5]  ⁵⁶ tn Grk “For one judges day from day, and one judges all days.”

[14:10]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ 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.

[15:3]  ⁶⁰ sn A quotation from Ps 69:9.