Roma 16:8

16:8 Greet Ampliatus, my dear friend in the Lord.

Roma 13:10

13:10 Love does no wrong to a neighbor. Therefore love is the fulfillment of the law.

Roma 13:8

Exhortation to Love Neighbors

13:8 Owe no one anything, except to love one another, for the one who loves his neighbor has fulfilled the law.

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, ¹  ‘My beloved.’” ² 

Roma 12:10

12:10 Be devoted to one another with mutual love, showing eagerness in honoring one another.

Roma 9:13

9:13 just as it is written: “Jacob I loved, but Esau I hated.” ³ 

Roma 16:9

16:9 Greet Urbanus, our fellow worker in Christ, and my good friend Stachys.

Roma 8:37

8:37 No, in all these things we have complete victory ⁴  through him ⁵  who loved us!

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 8:28

8:28 And we know that all things work together ⁶  for good for those who love God, who are called according to his purpose,

Roma 16:12

16:12 Greet Tryphena ⁷  and Tryphosa, laborers in the Lord. Greet my dear friend ⁸  Persis, who has worked hard in the Lord.

Roma 5:5

5:5 And hope does not disappoint, because the love of God ⁹  has been poured out ¹⁰  in our hearts through the Holy Spirit who was given to us.

Roma 5:8

5:8 But God demonstrates his own love for us, in that while we were still sinners, Christ died for us.

Roma 1:7

1:7 To all those loved by God in Rome, ¹¹  called to be saints: ¹²  Grace and peace to you ¹³  from God our Father and the Lord Jesus Christ!

Roma 12:19

12:19 Do not avenge yourselves, dear friends, but give place to God’s wrath, ¹⁴  for it is written, “Vengeance is mine, I will repay,” ¹⁵  says the Lord.

Roma 1:31

1:31 senseless, covenant-breakers, ¹⁶  heartless, ruthless.

Roma 13:9

13:9 For the commandments, ¹⁷  “Do not commit adultery, do not murder, do not steal, do not covet,” ¹⁸  (and if there is any other commandment) are summed up in this, “Love your neighbor as yourself.” ¹⁹ 

Roma 16:5

16:5 Also greet the church in their house. Greet my dear friend Epenetus, ²⁰  who was the first convert ²¹  to Christ in the province of Asia. ²² 

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 12:6

12:6 And we have different gifts ²³  according to the grace given to us. If the gift is prophecy, that individual must use it in proportion to his faith.

Roma 9:15

9:15 For he says to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” ²⁴ 

Roma 12:3

Conduct in Humility

12:3 For by the grace given to me I say to every one of you not to think more highly of yourself than you ought to think, but to think with sober discernment, as God has distributed to each of you ²⁵  a measure of faith. ²⁶ 

Roma 12:9

Conduct in Love

12:9 Love must be ²⁷  without hypocrisy. Abhor what is evil, cling to what is good.

Roma 8:35

8:35 Who will separate us from the love of Christ? Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword? ²⁸ 

Roma 15:30

15:30 Now I urge you, brothers and sisters, ²⁹  through our Lord Jesus Christ and through the love of the Spirit, to join fervently with me in prayer to God on my behalf.

Roma 13:7

13:7 Pay everyone what is owed: taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due.

Roma 8:39

8:39 nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord.

Roma 16:4

16:4 who risked their own necks for my life. Not only I, but all the churches of the Gentiles are grateful to them.

Roma 12:8

12:8 if it is exhortation, he must exhort; if it is contributing, he must do so with sincerity; if it is leadership, he must do so with diligence; if it is showing mercy, he must do so with cheerfulness.

Roma 1:25

1:25 They ³⁰  exchanged the truth of God for a lie ³¹  and worshiped and served the creation ³²  rather than the Creator, who is blessed forever! Amen.

Roma 12:20

12:20 Rather, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head. ³³ 

Roma 11:35

11:35 Or who has first given to God, ³⁴ 

that God ³⁵  needs to repay him? ³⁶ 

Roma 14:15

14:15 For if your brother or sister ³⁷  is distressed because of what you eat, ³⁸  you are no longer walking in love. ³⁹  Do not destroy by your food someone for whom Christ died.

Roma 16:24

16:24 [[EMPTY]] ⁴⁰ 

Roma 2:11

2:11 For there is no partiality with God.

Roma 5:2

5:2 through whom we have also obtained access by faith into this grace in which we stand, and we rejoice ⁴¹  in the hope of God’s glory.

Roma 1:10

1:10 and I always ask ⁴²  in my prayers, if perhaps now at last I may succeed in visiting you according to the will of God. ⁴³ 

Roma 1:15

1:15 Thus I am eager ⁴⁴  also to preach the gospel to you who are in Rome. ⁴⁵ 

Roma 9:23

9:23 And what if he is willing to make known the wealth of his glory on the objects ⁴⁶  of mercy that he has prepared beforehand for glory –

Roma 1:1

Salutation

1:1 From Paul, ⁴⁷  a slave ⁴⁸  of Christ Jesus, ⁴⁹  called to be an apostle, ⁵⁰  set apart for the gospel of God. ⁵¹ 

Roma 6:1

The Believer’s Freedom from Sin’s Domination

6:1 What shall we say then? Are we to remain in sin so that grace may increase?

Roma 6:14

6:14 For sin will have no mastery over you, because you are not under law but under grace.

Roma 8:38

8:38 For I am convinced that neither death, nor life, nor angels, nor heavenly rulers, ⁵²  nor things that are present, nor things to come, nor powers,

Roma 11:6

11:6 And if it is by grace, it is no longer by works, otherwise grace would no longer be grace.

Roma 8:32

8:32 Indeed, he who ⁵³  did not spare his own Son, but gave him up for us all – how will he not also, along with him, freely give us all things?

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 ⁵⁴  of wrath ⁵⁵  prepared for destruction? ⁵⁶ 

Roma 10:15

10:15 And how are they to preach unless they are sent? As it is written, “How timely ⁵⁷  is the arrival ⁵⁸  of those who proclaim the good news.” ⁵⁹ 

Roma 15:5

15:5 Now may the God of endurance and comfort give you unity with one another ⁶⁰  in accordance with Christ Jesus,

Roma 15:19-20

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. 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,

Roma 16:16

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

Roma 5:20-21

5:20 Now the law came in ⁶¹  so that the transgression ⁶²  may increase, but where sin increased, grace multiplied all the more, 5:21 so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord.

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 ⁶³ ?

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.” ⁶⁴ 

Roma 15:14

Paul’s Motivation for Writing the Letter

15:14 But I myself am fully convinced about you, my brothers and sisters, ⁶⁵  that you yourselves are full of goodness, filled with all knowledge, and able to instruct one another.

Roma 1:6

1:6 You also are among them, ⁶⁶  called to belong to Jesus Christ. ⁶⁷ 

Roma 3:24

3:24 But they are justified ⁶⁸  freely by his grace through the redemption that is in Christ Jesus.

Roma 8:12

8:12 So then, ⁶⁹  brothers and sisters, ⁷⁰  we are under obligation, not to the flesh, to live according to the flesh

Roma 10:1

10:1 Brothers and sisters, ⁷¹  my heart’s desire and prayer to God on behalf of my fellow Israelites ⁷²  is for their salvation.

Roma 11:5

11:5 So in the same way at the present time there is a remnant chosen by grace.

Roma 11:29

11:29 For the gifts and the call of God are irrevocable.

Roma 16:10

16:10 Greet Apelles, who is approved in Christ. Greet those who belong to the household of Aristobulus.

Roma 1:5

1:5 Through him ⁷³  we have received grace and our apostleship ⁷⁴  to bring about the obedience ⁷⁵  of faith ⁷⁶  among all the Gentiles on behalf of his name.

Roma 1:8

Paul’s Desire to Visit Rome

1:8 First of all, ⁷⁷  I thank my God through Jesus Christ for all of you, because your faith is proclaimed throughout the whole world.

Roma 5:16

5:16 And the gift is not like the one who sinned. ⁷⁸  For judgment, resulting from the one transgression, ⁷⁹  led to condemnation, but ⁸⁰  the gracious gift from the many failures ⁸¹  led to justification.

Roma 6:15

The Believer’s Enslavement to God’s Righteousness

6:15 What then? Shall we sin because we are not under law but under grace? Absolutely not!

Roma 7:25

7:25 Thanks be ⁸²  to God through Jesus Christ our Lord! So then, ⁸³  I myself serve the law of God with my mind, but ⁸⁴  with my flesh I serve ⁸⁵  the law of sin.

Roma 11:4

11:4 But what was the divine response ⁸⁶  to him? “I have kept for myself seven thousand people ⁸⁷  who have not bent the knee to Baal.” ⁸⁸ 

Roma 11:20

11:20 Granted! ⁸⁹  They were broken off because of their unbelief, but you stand by faith. Do not be arrogant, but fear!

Roma 16:20

16:20 The God of peace will quickly crush Satan under your feet. The grace of our Lord Jesus be with you.

Roma 1:21

1:21 For although they knew God, they did not glorify him as God or give him thanks, but they became futile in their thoughts and their senseless hearts ⁹⁰  were darkened.

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 11:22

11:22 Notice therefore the kindness and harshness of God – harshness toward those who have fallen, but ⁹¹  God’s kindness toward you, provided you continue in his kindness; ⁹²  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, ⁹³  so that you may not be conceited: A partial hardening has happened to Israel ⁹⁴  until the full number ⁹⁵  of the Gentiles has come in.

Roma 12:1

Consecration of the Believer’s Life

12:1 Therefore I exhort you, brothers and sisters, ⁹⁶  by the mercies of God, to present your bodies as a sacrifice – alive, holy, and pleasing to God ⁹⁷  – which is your reasonable service.

Roma 15:9

15:9 and thus the Gentiles glorify God for his mercy. ⁹⁸  As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.” ⁹⁹ 

Roma 4:16

4:16 For this reason it is by faith so that it may be by grace, ¹⁰⁰  with the result that the promise may be certain to all the descendants – not only to those who are under the law, but also to those who have the faith of Abraham, ¹⁰¹  who is the father of us all

Roma 5:15

5:15 But the gracious gift is not like the transgression. ¹⁰²  For if the many died through the transgression of the one man, ¹⁰³  how much more did the grace of God and the gift by the grace of the one man Jesus Christ multiply to the many!

Roma 5:17

5:17 For if, by the transgression of the one man, ¹⁰⁴  death reigned through the one, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ!

[9:25]  ¹ tn Grk “and her who was not beloved, ‘Beloved.’”

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

[9:13]  ³ sn A quotation from Mal 1:2-3.

[8:37]  ⁴ tn BDAG 1034 s.v. ὑπερνικάω states, “as a heightened form of νικᾶν prevail completely ὑπερνικῶμεν we are winning a most glorious victory Ro 8:37.”

[8:37]  ⁵ tn Here the referent could be either God or Christ, but in v. 39 it is God’s love that is mentioned.

[8:28]  ⁶ tc ὁ θεός (Jo qeos, “God”) is found after the verb συνεργεῖ (sunergei, “work”) in v. 28 by Ì⁴⁶ A B 81 sa; the shorter reading is found in א C D F G Ψ 33 1739 1881 Ï latt sy bo. Although the inclusion is supported by a significant early papyrus, the alliance of significant Alexandrian and Western witnesses favors the shorter reading. As well, the longer reading is evidently motivated by a need for clarification. Since ὁ θεός is textually suspect, it is better to read the text without it. This leaves two good translational options: either “he works all things together for good” or “all things work together for good.” In the first instance the subject is embedded in the verb and “God” is clearly implied (as in v. 29). In the second instance, πάντα (panta) becomes the subject of an intransitive verb. In either case, “What is expressed is a truly biblical confidence in the sovereignty of God” (C. E. B. Cranfield, Romans [ICC], 1:427).

[16:12]  ⁷ sn The spelling Tryphena is also used by NIV, NKJV, NLT; the name is alternately spelled Tryphaena (NASB, NRSV).

[16:12]  ⁸ tn Grk “Greet the beloved.”

[5:5]  ⁹ 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]  ¹⁰ sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.

[1:7]  ¹¹ map For location see JP4 A1.

[1:7]  ¹² tn Although the first part of v. 7 is not a complete English sentence, it maintains the “From…to” pattern used in all the Pauline letters to indicate the sender and the recipients. Here, however, there are several intervening verses (vv. 2-6), which makes the first half of v. 7 appear as an isolated sentence fragment.

[1:7]  ¹³ tn Grk “Grace to you and peace.”

[12:19]  ¹⁴ tn Grk “the wrath,” referring to God’s wrath as the remainder of the verse shows.

[12:19]  ¹⁵ sn A quotation from Deut 32:35.

[1:31]  ¹⁶ tn Or “promise-breakers.”

[13:9]  ¹⁷ tn Grk “For the…” (with the word “commandments” supplied for clarity). The Greek article (“the”) is used here as a substantiver to introduce the commands that are quoted from the second half of the Decalogue (ExSyn 238).

[13:9]  ¹⁸ sn A quotation from Exod 20:13-15, 17; Deut 5:17-19, 21.

[13:9]  ¹⁹ sn A quotation from Lev 19:18.

[16:5]  ²⁰ sn The spelling Epenetus is also used by NIV, NLT; the name is alternately spelled Epaenetus (NASB, NKJV, NRSV).

[16:5]  ²¹ tn Grk “first fruit.” This is a figurative use referring to Epenetus as the first Christian convert in the region.

[16:5]  ²² 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.

[12:6]  ²³ tn This word comes from the same root as “grace” in the following clause; it means “things graciously given,” “grace-gifts.”

[9:15]  ²⁴ sn A quotation from Exod 33:19.

[12:3]  ²⁵ tn The words “of you” have been supplied for clarity.

[12:3]  ²⁶ tn Or “to each as God has distributed a measure of faith.”

[12:9]  ²⁷ tn The verb “must be” is understood in the Greek text.

[8:35]  ²⁸ tn Here “sword” is a metonymy that includes both threats of violence and acts of violence, even including death (although death is not necessarily the only thing in view here).

[15:30]  ²⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[1:25]  ³⁰ tn Grk “who.” 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.

[1:25]  ³¹ tn Grk “the lie.”

[1:25]  ³² tn Or “creature, created things.”

[12:20]  ³³ sn A quotation from Prov 25:21-22.

[11:35]  ³⁴ tn Grk “him”; the referent (God) has been specified in the translation for clarity.

[11:35]  ³⁵ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[11:35]  ³⁶ sn A quotation from Job 41:11.

[14:15]  ³⁷ tn Grk “brother.”

[14:15]  ³⁸ tn Grk “on account of food.”

[14:15]  ³⁹ tn Grk “according to love.”

[16:24]  ⁴⁰ tc Most mss (D [F G 629 without “Jesus Christ”] Ψ [630] 1881 Ï al) include here 16:24 “The grace of our Lord Jesus Christ be with all of you. Amen.” Other mss (P 33 104 365 pc) include the verse after 16:27. The verse is entirely lacking in Ì^46,61 (א A) B C 81 1739 2464 pc co. The strength of the external evidence, combined with uncertainty in other mss over where the verse should be located and the fact that it is a repetition of v. 20b, strongly favors omission of the verse. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[5:2]  ⁴¹ tn Or “exult, boast.”

[1:10]  ⁴² tn Grk “remember you, always asking.”

[1:10]  ⁴³ tn Grk “succeed in coming to you in the will of God.”

[1:15]  ⁴⁴ tn Or “willing, ready”; Grk “so my eagerness [is] to preach…” The word πρόθυμος (proqumo", “eager, willing”) is used only elsewhere in the NT in Matt 26:41 = Mark 14:38: “the spirit indeed is willing (πρόθυμος), but the flesh is weak.”

[1:15]  ⁴⁵ map For location see JP4 A1.

[9:23]  ⁴⁶ tn Grk “vessels.” This is the same Greek word used in v. 21.

[1:1]  ⁴⁷ 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]  ⁴⁸ 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]  ⁴⁹ 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]  ⁵⁰ tn Grk “a called apostle.”

[1:1]  ⁵¹ 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.

[8:38]  ⁵² 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).

[8:32]  ⁵³ tn Grk “[he] who.” The relative clause continues the question of v. 31 in a way that is awkward in English. The force of v. 32 is thus: “who indeed did not spare his own Son, but gave him up for us all – How will he not also with him give us all things?”

[9:22]  ⁵⁴ tn Grk “vessels.” This is the same Greek word used in v. 21.

[9:22]  ⁵⁵ tn Or “vessels destined for wrath.” The genitive ὀργῆς (orghs) could be taken as a genitive of destination.

[9:22]  ⁵⁶ 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.

[10:15]  ⁵⁷ 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]  ⁵⁸ tn Grk “the feet.” The metaphorical nuance of “beautiful feet” is that such represent timely news.

[10:15]  ⁵⁹ sn A quotation from Isa 52:7; Nah 1:15.

[15:5]  ⁶⁰ tn Grk “grant you to think the same among one another.”

[5:20]  ⁶¹ tn Grk “slipped in.”

[5:20]  ⁶² tn Or “trespass.”

[10:14]  ⁶³ tn Grk “preaching”; the words “to them” are supplied for clarification.

[11:8]  ⁶⁴ sn A quotation from Deut 29:4; Isa 29:10.

[15:14]  ⁶⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[1:6]  ⁶⁶ 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]  ⁶⁷ tn Grk “called of Jesus Christ.”

[3:24]  ⁶⁸ tn Or “declared righteous.” Grk “being justified,” as a continuation of the preceding clause. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:12]  ⁶⁹ 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.

[8:12]  ⁷⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[10:1]  ⁷¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[10:1]  ⁷² tn Grk “on behalf of them”; the referent (Paul’s fellow Israelites) has been specified in the translation for clarity.

[1:5]  ⁷³ tn Grk “through whom.”

[1:5]  ⁷⁴ tn Some interpreters understand the phrase “grace and apostleship” as a hendiadys, translating “grace [i.e., gift] of apostleship.” The pronoun “our” is supplied in the translation to clarify the sense of the statement.

[1:5]  ⁷⁵ tn Grk “and apostleship for obedience.”

[1:5]  ⁷⁶ tn The phrase ὑπακοὴν πίστεως has been variously understood as (1) an objective genitive (a reference to the Christian faith, “obedience to [the] faith”); (2) a subjective genitive (“the obedience faith produces [or requires]”); (3) an attributive genitive (“believing obedience”); or (4) as a genitive of apposition (“obedience, [namely] faith”) in which “faith” further defines “obedience.” These options are discussed by C. E. B. Cranfield, Romans (ICC), 1:66. Others take the phrase as deliberately ambiguous; see D. B. Garlington, “The Obedience of Faith in the Letter to the Romans: Part I: The Meaning of ὑπακοὴ πίστεως (Rom 1:5; 16:26),” WTJ 52 (1990): 201-24.

[1:8]  ⁷⁷ tn Grk “First.” Paul never mentions a second point, so J. B. Phillips translated “I must begin by telling you….”

[5:16]  ⁷⁸ tn Grk “and not as through the one who sinned [is] the gift.”

[5:16]  ⁷⁹ tn The word “transgression” is not in the Greek text at this point, but has been supplied for clarity.

[5:16]  ⁸⁰ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[5:16]  ⁸¹ tn Or “falls, trespasses,” the same word used in vv. 15, 17, 18, 20.

[7:25]  ⁸² tc ‡ Most mss (א* A 1739 1881 Ï sy) read “I give thanks to God” rather than “Now thanks be to God” (א¹ [B] Ψ 33 81 104 365 1506 pc), the reading of NA²⁷. The reading with the verb (εὐχαριστῶ τῷ θεῷ, eucaristw tw qew) possibly arose from a transcriptional error in which several letters were doubled (TCGNT 455). The conjunction δέ (de, “now”) is included in some mss as well (א¹ Ψ 33 81 104 365 1506 pc), but it should probably not be considered original. The ms support for the omission of δέ is both excellent and widespread (א* A B D 1739 1881 Ï lat sy), and its addition can be explained as an insertion to smooth out the transition between v. 24 and 25.

[7:25]  ⁸³ 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.

[7:25]  ⁸⁴ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[7:25]  ⁸⁵ tn The words “I serve” have been repeated here for clarity.

[11:4]  ⁸⁶ tn Grk “the revelation,” “the oracle.”

[11:4]  ⁸⁷ tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it appears to be a generic usage (“people”) since when Paul speaks of a remnant of faithful Israelites (“the elect,” v. 7), he is not referring to males only. It can also be argued, however, that it refers only to adult males here (“men”), perhaps as representative of all the faithful left in Israel.

[11:4]  ⁸⁸ sn A quotation from 1 Kgs 19:18.

[11:20]  ⁸⁹ tn Grk “well!”, an adverb used to affirm a statement. It means “very well,” “you are correct.”

[1:21]  ⁹⁰ tn Grk “heart.”

[11:22]  ⁹¹ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[11:22]  ⁹² tn Grk “if you continue in (the) kindness.”

[11:25]  ⁹³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[11:25]  ⁹⁴ tn Or “Israel has experienced a hardening in part until the full number of the Gentiles has come in.”

[11:25]  ⁹⁵ tn Grk “fullness.”

[12:1]  ⁹⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[12:1]  ⁹⁷ tn The participle and two adjectives “alive, holy, and pleasing to God” are taken as predicates in relation to “sacrifice,” making the exhortation more emphatic. See ExSyn 618-19.

[12:1]  sn Taken as predicate adjectives, the terms alive, holy, and pleasing are showing how unusual is the sacrifice that believers can now offer, for OT sacrifices were dead. As has often been quipped about this text, “The problem with living sacrifices is that they keep crawling off the altar.”

[15:9]  ⁹⁸ 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]  ⁹⁹ sn A quotation from Ps 18:49.

[4:16]  ¹⁰⁰ tn Grk “that it might be according to grace.”

[4:16]  ¹⁰¹ tn Grk “those who are of the faith of Abraham.”

[5:15]  ¹⁰² tn Grk “but not as the transgression, so also [is] the gracious gift.”

[5:15]  ¹⁰³ sn Here the one man refers to Adam (cf. 5:14).

[5:17]  ¹⁰⁴ sn Here the one man refers to Adam (cf. 5:14).