Roma 15:10

15:10 And again it says: “Rejoice, O Gentiles, with his people.” ¹ 

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, ²  ‘My beloved.’” ³ 

Roma 11:1

Israel’s Rejection not Complete nor Final

11:1 So I ask, God has not rejected his people, has he? Absolutely not! For I too am an Israelite, a descendant of Abraham, from the tribe of Benjamin.

Roma 9:26

9:26 “And in the very place ⁴  where it was said to them, ‘You are not my people,’

there they will be called ‘sons of the living God.’” ⁵ 

Roma 11:2

11:2 God has not rejected his people whom he foreknew! Do you not know what the scripture says about Elijah, how he pleads with God against Israel?

Roma 15:26

15:26 For Macedonia and Achaia are pleased to make some contribution for the poor among the saints in Jerusalem.

Roma 16:1

Personal Greetings

16:1 Now I commend to you our sister Phoebe, who is a servant ⁶  of the church in Cenchrea,

Roma 5:12

The Amplification of Justification

5:12 So then, just as sin entered the world through one man and death through sin, and so death spread to all people ⁷  because ⁸  all sinned –

Roma 15:11

15:11 And again, “Praise the Lord all you Gentiles, and let all the peoples praise him.” ⁹ 

Roma 15:25

15:25 But now I go to Jerusalem to minister to the saints.

Roma 16:4-5

16:4 who risked their own necks for my life. Not only I, but all the churches of the Gentiles are grateful to them. 16:5 Also greet the church in their house. Greet my dear friend Epenetus, ¹⁰  who was the first convert ¹¹  to Christ in the province of Asia. ¹² 

Roma 16:16

16:16 Greet one another with a holy kiss. All the churches of Christ greet you.

Roma 16:23

16:23 Gaius, who is host to me and to the whole church, greets you. Erastus the city treasurer and our brother Quartus greet you.

Roma 1:6

1:6 You also are among them, ¹³  called to belong to Jesus Christ. ¹⁴ 

Roma 10:19

10:19 But again I ask, didn’t Israel understand? ¹⁵  First Moses says, “I will make you jealous by those who are not a nation; with a senseless nation I will provoke you to anger.” ¹⁶ 

Roma 9:4

9:4 who are Israelites. To them belong ¹⁷  the adoption as sons, ¹⁸  the glory, the covenants, the giving of the law, the temple worship, ¹⁹  and the promises.

Roma 5:19

5:19 For just as through the disobedience of the one man ²⁰  many ²¹  were made sinners, so also through the obedience of one man ²²  many ²³  will be made righteous.

Roma 8:27

8:27 And he ²⁴  who searches our hearts knows the mind of the Spirit, because the Spirit ²⁵  intercedes on behalf of the saints according to God’s will.

Roma 9:6

9:6 It is not as though the word of God had failed. For not all those who are descended from Israel are truly Israel, ²⁶ 

Roma 11:16

11:16 If the first portion ²⁷  of the dough offered is holy, then the whole batch is holy, and if the root is holy, so too are the branches. ²⁸ 

Roma 11:28

11:28 In regard to the gospel they are enemies for your sake, but in regard to election they are dearly loved for the sake of the fathers.

Roma 15:31

15:31 Pray ²⁹  that I may be rescued from those who are disobedient in Judea and that my ministry in Jerusalem may be acceptable to the saints,

Roma 16:2

16:2 so that you may welcome her in the Lord in a way worthy of the saints and provide her with whatever help she may need from you, for she has been a great help to many, including me.

Roma 1:1

Salutation

1:1 From Paul, ³⁰  a slave ³¹  of Christ Jesus, ³²  called to be an apostle, ³³  set apart for the gospel of God. ³⁴ 

Roma 8:33

8:33 Who will bring any charge against God’s elect? ³⁵  It is God who justifies.

Roma 11:32

11:32 For God has consigned all people to disobedience so that he may show mercy to them all. ³⁶ 

Roma 12:13

12:13 Contribute to the needs of the saints, pursue hospitality.

Roma 5:18

5:18 Consequently, ³⁷  just as condemnation ³⁸  for all people ³⁹  came ⁴⁰  through one transgression, ⁴¹  so too through the one righteous act ⁴²  came righteousness leading to life ⁴³  for all people.

Roma 9:29

9:29 Just ⁴⁴  as Isaiah predicted,

“If the Lord of armies ⁴⁵  had not left us descendants,

we would have become like Sodom,

and we would have resembled Gomorrah.” ⁴⁶ 

Roma 11:7

11:7 What then? Israel failed to obtain what it was diligently seeking, but the elect obtained it. The ⁴⁷  rest were hardened,

Roma 16:15

16:15 Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the believers ⁴⁸  who are with them.

Roma 5:14

5:14 Yet death reigned from Adam until Moses even over those who did not sin in the same way that Adam (who is a type ⁴⁹  of the coming one) transgressed. ⁵⁰ 

Roma 11:11

11:11 I ask then, they did not stumble into an irrevocable fall, ⁵¹  did they? Absolutely not! But by their transgression salvation has come to the Gentiles, to make Israel ⁵²  jealous.

Roma 15:27

15:27 For they were pleased to do this, and indeed they are indebted to the Jerusalem saints. ⁵³  For if the Gentiles have shared in their spiritual things, they are obligated also to minister to them in material things.

Roma 4:11

4:11 And he received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised, ⁵⁴  so that he would become ⁵⁵  the father of all those who believe but have never been circumcised, ⁵⁶  that they too could have righteousness credited to them.

[15:10]  ¹ sn A quotation from Deut 32:43.

[9:25]  ² tn Grk “and her who was not beloved, ‘Beloved.’”

[9:25]  ³ sn A quotation from Hos 2:23.

[9:26]  ⁴ tn Grk “And it will be in the very place.”

[9:26]  ⁵ sn A quotation from Hos 1:10.

[16:1]  ⁶ tn Or “deaconess.” It is debated whether διάκονος (diakonos) here refers to a specific office within the church. One contextual argument used to support this view is that Phoebe is associated with a particular church, Cenchrea, and as such would therefore be a deacon of that church. In the NT some who are called διάκονος are related to a particular church, yet the scholarly consensus is that such individuals are not deacons, but “servants” or “ministers” (other viable translations for διάκονος). For example, Epaphras is associated with the church in Colossians and is called a διάκονος in Col 1:7, but no contemporary translation regards him as a deacon. In 1 Tim 4:6 Paul calls Timothy a διάκονος; Timothy was associated with the church in Ephesus, but he obviously was not a deacon. In addition, the lexical evidence leans away from this view: Within the NT, the διακον- word group rarely functions with a technical nuance. In any case, the evidence is not compelling either way. The view accepted in the translation above is that Phoebe was a servant of the church, not a deaconess, although this conclusion should be regarded as tentative.

[5:12]  ⁷ tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.

[5:12]  ⁸ tn The translation of the phrase ἐφ᾿ ᾧ (ef Jw) has been heavily debated. For a discussion of all the possibilities, see C. E. B. Cranfield, “On Some of the Problems in the Interpretation of Romans 5.12,” SJT 22 (1969): 324-41. Only a few of the major options can be mentioned here: (1) the phrase can be taken as a relative clause in which the pronoun refers to Adam, “death spread to all people in whom [Adam] all sinned.” (2) The phrase can be taken with consecutive (resultative) force, meaning “death spread to all people with the result that all sinned.” (3) Others take the phrase as causal in force: “death spread to all people because all sinned.”

[15:11]  ⁹ sn A quotation from Ps 117:1.

[16:5]  ¹⁰ sn The spelling Epenetus is also used by NIV, NLT; the name is alternately spelled Epaenetus (NASB, NKJV, NRSV).

[16:5]  ¹¹ tn Grk “first fruit.” This is a figurative use referring to Epenetus as the first Christian convert in the region.

[16:5]  ¹² tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[1:6]  ¹³ tn Grk “among whom you also are called.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The NIV, with its translation “And you also are among those who are called,” takes the phrase ἐν οἳς ἐστε to refer to the following clause rather than the preceding, so that the addressees of the letter (“you also”) are not connected with “all the Gentiles” mentioned at the end of v. 5. It is more likely, however, that the relative pronoun οἳς has τοῖς ἔθνεσιν as its antecedent, which would indicate that the church at Rome was predominantly Gentile.

[1:6]  ¹⁴ tn Grk “called of Jesus Christ.”

[10:19]  ¹⁵ tn Grk “Israel did not ‘not know,’ did he?” The double negative in Greek has been translated as a positive affirmation for clarity (see v. 18 above for a similar situation).

[10:19]  ¹⁶ sn A quotation from Deut 32:21.

[9:4]  ¹⁷ tn Grk “of whom.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:4]  ¹⁸ tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB, ESV), the retention of this component of meaning was accomplished in the present translation by the phrase “as sons.”

[9:4]  ¹⁹ tn Or “cultic service.”

[5:19]  ²⁰ sn Here the one man refers to Adam (cf. 5:14).

[5:19]  ²¹ tn Grk “the many.”

[5:19]  ²² sn One man refers here to Jesus Christ.

[5:19]  ²³ tn Grk “the many.”

[8:27]  ²⁴ 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]  ²⁵ tn Grk “he,” or “it”; the referent (the Spirit) has been specified in the translation for clarity.

[9:6]  ²⁶ tn Grk “For not all those who are from Israel are Israel.”

[11:16]  ²⁷ tn Grk “firstfruits,” a term for the first part of something that has been set aside and offered to God before the remainder can be used.

[11:16]  ²⁸ sn Most interpreters see Paul as making use of a long-standing metaphor of the olive tree (the root…the branches) as a symbol for Israel. See, in this regard, Jer 11:16, 19. A. T. Hanson, Studies in Paul’s Technique and Theology, 121-24, cites rabbinic use of the figure of the olive tree, and goes so far as to argue that Rom 11:17-24 is a midrash on Jer 11:16-19.

[15:31]  ²⁹ tn Verses 30-31 form one long sentence in the Greek but have been divided into two distinct sentences for clarity in English.

[1:1]  ³⁰ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ³¹ tn Traditionally, “servant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s “slave” or “servant” is to be found in the Old Testament scriptures. For someone who was Jewish this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ³² tc Many important mss, as well as several others (̲⁶ א A G Ψ 33 1739 1881 Ï), have a reversed order of these words and read “Jesus Christ” rather than “Christ Jesus” (̹⁰ B 81 pc). The meaning is not affected in either case, but the reading “Christ Jesus” is preferred as slightly more difficult and thus more likely the original (a scribe who found it would be prone to change it to the more common expression). At the same time, Paul is fond of the order “Christ Jesus,” especially in certain letters such as Romans, Galatians, and Philippians. As well, the later Pauline letters almost uniformly use this order in the salutations. A decision is difficult, but “Christ Jesus” is slightly preferred.

[1:1]  ³³ tn Grk “a called apostle.”

[1:1]  ³⁴ tn The genitive in the phrase εὐαγγέλιον θεοῦ (euangelion qeou, “the gospel of God”) could be translated as (1) a subjective genitive (“the gospel which God brings”) or (2) an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. However, in view of God’s action in v. 2 concerning this gospel, a subjective genitive notion (“the gospel which God brings”) is slightly preferred.

[8:33]  ³⁵ sn An allusion to Isa 50:8 where the reference is singular; Paul applies this to all believers (“God’s elect” is plural here).

[11:32]  ³⁶ tn Grk “to all”; “them” has been supplied for stylistic reasons.

[5:18]  ³⁷ tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

[5:18]  ³⁸ tn Grk “[it is] unto condemnation for all people.”

[5:18]  ³⁹ tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.

[5:18]  ⁴⁰ tn There are no verbs in the Greek text of v. 18, forcing translators to supply phrases like “came through one transgression,” “resulted from one transgression,” etc.

[5:18]  ⁴¹ sn One transgression refers to the sin of Adam in Gen 3:1-24.

[5:18]  ⁴² sn The one righteous act refers to Jesus’ death on the cross.

[5:18]  ⁴³ tn Grk “righteousness of life.”

[9:29]  ⁴⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:29]  ⁴⁵ tn Traditionally, “Lord of hosts”; Grk “Lord Sabaoth,” which means “Lord of the [heavenly] armies,” sometimes translated more generally as “Lord Almighty.”

[9:29]  ⁴⁶ sn A quotation from Isa 1:9.

[11:7]  ⁴⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[16:15]  ⁴⁸ tn Grk “saints.”

[5:14]  ⁴⁹ tn Or “pattern.”

[5:14]  ⁵⁰ tn Or “disobeyed”; Grk “in the likeness of Adam’s transgression.”

[11:11]  ⁵¹ tn Grk “that they might fall.”

[11:11]  ⁵² tn Grk “them”; the referent (Israel, cf. 11:7) has been specified in the translation for clarity.

[15:27]  ⁵³ tn Grk “to them”; the referent (the Jerusalem saints) has been specified in the translation for clarity.

[4:11]  ⁵⁴ tn Grk “of the faith, the one [existing] in uncircumcision.”

[4:11]  ⁵⁵ tn Grk “that he might be,” giving the purpose of v. 11a.

[4:11]  ⁵⁶ tn Grk “through uncircumcision.”