Roma 2:10

2:10 but ¹  glory and honor and peace for everyone who does good, for the Jew first and also the Greek.

Roma 2:15

2:15 They ²  show that the work of the law is written ³  in their hearts, as their conscience bears witness and their conflicting thoughts accuse or else defend ⁴  them, ⁵ 

Roma 5:18

5:18 Consequently, ⁶  just as condemnation ⁷  for all people ⁸  came ⁹  through one transgression, ¹⁰  so too through the one righteous act ¹¹  came righteousness leading to life ¹²  for all people.

Roma 8:13

8:13 (for if you live according to the flesh, you will ¹³  die), ¹⁴  but if by the Spirit you put to death the deeds of the body you will live.

Roma 13:12

13:12 The night has advanced toward dawn; the day is near. So then we must lay aside the works of darkness, and put on the weapons of light.

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 15:28

15:28 Therefore after I have completed this and have safely delivered this bounty to them, ¹⁵  I will set out for Spain by way of you,

Roma 16:7

16:7 Greet Andronicus and Junia, ¹⁶  my compatriots ¹⁷  and my fellow prisoners. They are well known ¹⁸  to the apostles, ¹⁹  and they were in Christ before me.

[2:10]  ¹ tn Grk “but even,” to emphasize the contrast. The second word has been omitted since it is somewhat redundant in English idiom.

[2:15]  ² 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.

[2:15]  ³ tn Grk “show the work of the law [to be] written,” with the words in brackets implied by the Greek construction.

[2:15]  ⁴ tn Or “excuse.”

[2:15]  ⁵ tn Grk “their conscience bearing witness and between the thoughts accusing or also defending one another.”

[5:18]  ⁶ 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]  ⁷ tn Grk “[it is] unto condemnation for all people.”

[5:18]  ⁸ tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.

[5:18]  ⁹ 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]  ¹⁰ sn One transgression refers to the sin of Adam in Gen 3:1-24.

[5:18]  ¹¹ sn The one righteous act refers to Jesus’ death on the cross.

[5:18]  ¹² tn Grk “righteousness of life.”

[8:13]  ¹³ tn Grk “are about to, are certainly going to.”

[8:13]  ¹⁴ sn This remark is parenthetical to Paul’s argument.

[15:28]  ¹⁵ tn Grk “have sealed this fruit to them.”

[16:7]  ¹⁶ tn Or “Junias.”

[16:7]  sn The feminine name Junia, though common in Latin, is quite rare in Greek (apparently only three instances of it occur in Greek literature outside Rom 16:7, according to the data in the TLG [D. Moo, Romans [NICNT], 922]). The masculine Junias (as a contraction for Junianas), however, is rarer still: Only one instance of the masculine name is known in extant Greek literature (Epiphanius mentions Junias in his Index discipulorum 125). Further, since there are apparently other husband-wife teams mentioned in this salutation (Prisca and Aquila [v. 3], Philologus and Julia [v. 15]), it might be natural to think of Junia as a feminine name. (This ought not be pressed too far, however, for in v. 12 all three individuals are women [though the first two are linked together], and in vv. 9-11 all the individuals are men.) In Greek only a difference of accent distinguishes between Junias (male) and Junia (female). If it refers to a woman, it is possible (1) that she had the gift of apostleship (not the office), or (2) that she was not an apostle but along with Andronicus was esteemed by (or among) the apostles. As well, the term “prominent” probably means “well known,” suggesting that Andronicus and Junia(s) were well known to the apostles (see note on the phrase “well known” which follows).

[16:7]  ¹⁷ tn Or “kinsmen,” “relatives,” “fellow countrymen.”

[16:7]  ¹⁸ tn Or “prominent, outstanding, famous.” The term ἐπίσημος (epishmo") is used either in an implied comparative sense (“prominent, outstanding”) or in an elative sense (“famous, well known”). The key to determining the meaning of the term in any given passage is both the general context and the specific collocation of this word with its adjuncts. When a comparative notion is seen, that to which ἐπίσημος is compared is frequently, if not usually, put in the genitive case (cf., e.g., 3 Macc 6:1 [Ελεαζαρος δέ τις ἀνὴρ ἐπίσημος τῶν ἀπὸ τής χώρας ἱερέων “Eleazar, a man prominent among the priests of the country”]; cf. also Pss. Sol. 17:30). When, however, an elative notion is found, ἐν (en) plus a personal plural dative is not uncommon (cf. Pss. Sol. 2:6). Although ἐν plus a personal dative does not indicate agency, in collocation with words of perception, (ἐν plus) dative personal nouns are often used to show the recipients. In this instance, the idea would then be “well known to the apostles.” See M. H. Burer and D. B. Wallace, “Was Junia Really an Apostle? A Re-examination of Rom 16.7,” NTS 47 (2001): 76-91, who argue for the elative notion here.

[16:7]  ¹⁹ tn Or “among the apostles.” See discussion in the note on “well known” for these options.