Roma 2:4

2:4 Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know ¹  that God’s kindness leads you to repentance?

Roma 3:26

3:26 This was ²  also to demonstrate ³  his righteousness in the present time, so that he would be just ⁴  and the justifier of the one who lives because of Jesus’ faithfulness. ⁵ 

Roma 6:22

6:22 But now, freed ⁶  from sin and enslaved to God, you have your benefit ⁷  leading to sanctification, and the end is eternal life.

Roma 9:5

9:5 To them belong the patriarchs, ⁸  and from them, ⁹  by human descent, ¹⁰  came the Christ, ¹¹  who is God over all, blessed forever! ¹²  Amen.

Roma 9:18

9:18 So then, ¹³  God ¹⁴  has mercy on whom he chooses to have mercy, and he hardens whom he chooses to harden. ¹⁵ 

Roma 11:26

11:26 And so ¹⁶  all Israel will be saved, as it is written:

“The Deliverer will come out of Zion;

he will remove ungodliness from Jacob.

Roma 13:2

13:2 So the person who resists such authority ¹⁷  resists the ordinance of God, and those who resist will incur judgment

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 15:8

15:8 For I tell you that Christ has become a servant of the circumcised ¹⁸  on behalf of God’s truth to confirm the promises made to the fathers, ¹⁹ 

Roma 15:12

15:12 And again Isaiah says, “The root of Jesse will come, and the one who rises to rule over the Gentiles, in him will the Gentiles hope.” ²⁰ 

Roma 15:20

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,

[2:4]  ¹ tn Grk “being unaware.”

[3:26]  ² tn The words “This was” have been repeated from the previous verse to clarify that this is a continuation of that thought. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:26]  ³ tn Grk “toward a demonstration,” repeating and expanding the purpose of God’s action in v. 25a.

[3:26]  ⁴ tn Or “righteous.”

[3:26]  ⁵ tn Or “of the one who has faith in Jesus.” See note on “faithfulness of Jesus Christ” in v. 22 for the rationale behind the translation “Jesus’ faithfulness.”

[6:22]  ⁶ tn The two aorist participles translated “freed” and “enslaved” are causal in force; their full force is something like “But now, since you have become freed from sin and since you have become enslaved to God….”

[6:22]  ⁷ tn Grk “fruit.”

[9:5]  ⁸ tn Grk “of whom are the fathers.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:5]  ⁹ tn Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.

[9:5]  ¹⁰ tn Grk “according to the flesh.”

[9:5]  ¹¹ tn Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)

[9:5]  ¹² tn Or “the Christ, who is over all, God blessed forever,” or “the Messiah. God who is over all be blessed forever!” or “the Messiah who is over all. God be blessed forever!” The translational difficulty here is not text-critical in nature, but is a problem of punctuation. Since the genre of these opening verses of Romans 9 is a lament, it is probably best to take this as an affirmation of Christ’s deity (as the text renders it). Although the other renderings are possible, to see a note of praise to God at the end of this section seems strangely out of place. But for Paul to bring his lament to a crescendo (that is to say, his kinsmen had rejected God come in the flesh), thereby deepening his anguish, is wholly appropriate. This is also supported grammatically and stylistically: The phrase ὁ ὢν (Jo wn, “the one who is”) is most naturally taken as a phrase which modifies something in the preceding context, and Paul’s doxologies are always closely tied to the preceding context. For a detailed examination of this verse, see B. M. Metzger, “The Punctuation of Rom. 9:5,” Christ and the Spirit in the New Testament, 95-112; and M. J. Harris, Jesus as God, 144-72.

[9:18]  ¹³ sn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

[9:18]  ¹⁴ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[9:18]  ¹⁵ tn Grk “So then, he has mercy on whom he desires, and he hardens whom he desires.”

[11:26]  ¹⁶ tn It is not clear whether the phrase καὶ οὕτως (kai Joutws, “and so”) is to be understood in a modal sense (“and in this way”) or in a temporal sense (“and in the end”). Neither interpretation is conclusive from a grammatical standpoint, and in fact the two may not be mutually exclusive. Some, like H. Hübner, who argue strongly against the temporal reading, nevertheless continue to give the phrase a temporal significance, saying that God will save all Israel in the end (Gottes Ich und Israel [FRLANT], 118).

[13:2]  ¹⁷ tn Grk “the authority,” referring to the authority just described.

[15:8]  ¹⁸ tn Grk “of the circumcision”; that is, the Jews.

[15:8]  ¹⁹ tn Or “to the patriarchs.”

[15:12]  ²⁰ sn A quotation from Isa 11:10.