Roma 2:15
Konteks2:15 They 1 show that the work of the law is written 2 in their hearts, as their conscience bears witness and their conflicting thoughts accuse or else defend 3 them, 4
Roma 5:12
Konteks5:12 So then, just as sin entered the world through one man and death through sin, and so death spread to all people 5 because 6 all sinned –
Roma 9:17
Konteks9:17 For the scripture says to Pharaoh: 7 “For this very purpose I have raised you up, that I may demonstrate my power in you, and that my name may be proclaimed in all the earth.” 8
Roma 14:4
Konteks14:4 Who are you to pass judgment on another’s servant? Before his own master he stands or falls. And he will stand, for the Lord 9 is able to make him stand.
Roma 15:16
Konteks15:16 to be a minister of Christ Jesus to the Gentiles. I serve 10 the gospel of God 11 like a priest, so that the Gentiles may become an acceptable offering, 12 sanctified by the Holy Spirit.
Roma 16:19
Konteks16:19 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.
[2:15] 1 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] 2 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 Grk “their conscience bearing witness and between the thoughts accusing or also defending one another.”
[5:12] 5 tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.
[5:12] 6 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.”
[9:17] 7 sn Paul uses a typical rabbinic formula here in which the OT scriptures are figuratively portrayed as speaking to Pharaoh. What he means is that the scripture he cites refers (or can be applied) to Pharaoh.
[9:17] 8 sn A quotation from Exod 9:16.
[14:4] 9 tc Most
[15:16] 10 tn Grk “serving.” This is a continuation of the previous sentence in the Greek text, but in keeping with contemporary English style, a new sentence was started here in the translation.
[15:16] 11 tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or 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.
[15:16] 12 tn Grk “so that the offering of the Gentiles may become acceptable.” This could be understood to refer to an offering belonging to the Gentiles (a possessive genitive) or made by the Gentiles (subjective genitive), but more likely the phrase should be understood as an appositive genitive, with the Gentiles themselves consisting of the offering (so J. D. G. Dunn, Romans [WBC 38], 2:860). The latter view is reflected in the translation “so that the Gentiles may become an acceptable offering.”