Roma 3:21

3:21 But now ¹  apart from the law the righteousness of God (which is attested by the law and the prophets) ²  has been disclosed –

Roma 6:5

6:5 For if we have become united with him in the likeness of his death, we will certainly also be united in the likeness of his resurrection. ³ 

Roma 8:27

8:27 And he ⁴  who searches our hearts knows the mind of the Spirit, because the Spirit ⁵  intercedes on behalf of the saints according to God’s will.

Roma 8:34

8:34 Who is the one who will condemn? Christ ⁶  is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us.

Roma 9:10

9:10 Not only that, but when Rebekah had conceived children by one man, ⁷  our ancestor Isaac –

Roma 10:6

10:6 But the righteousness that is by faith says: “Do not say in your heart, ⁸  ‘Who will ascend into heaven?’” ⁹  (that is, to bring Christ down)

Roma 10:15-16

10:15 And how are they to preach unless they are sent? As it is written, “How timely ¹⁰  is the arrival ¹¹  of those who proclaim the good news.” ¹²  10:16 But not all have obeyed the good news, for Isaiah says, “Lord, who has believed our report?” ¹³ 

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 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.” ¹⁴ 

Roma 15:3

15:3 For even Christ did not please himself, but just as it is written, “The insults of those who insult you have fallen on me.” ¹⁵ 

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.” ¹⁶ 

[3:21]  ¹ tn Νυνὶ δέ (Nuni de, “But now”) could be understood as either (1) logical or (2) temporal in force, but most recent interpreters take it as temporal, referring to a new phase in salvation history.

[3:21]  ² tn Grk “being witnessed by the law and the prophets,” a remark which is virtually parenthetical to Paul’s argument.

[6:5]  ³ tn Grk “we will certainly also of his resurrection.”

[8:27]  ⁴ 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]  ⁵ tn Grk “he,” or “it”; the referent (the Spirit) has been specified in the translation for clarity.

[8:34]  ⁶ tc ‡ A number of significant and early witnesses, along with several others (Ì^46vid א A C F G L Ψ 6 33 81 104 365 1505 al lat bo), read ᾿Ιησοῦς (Ihsous, “Jesus”) after Χριστός (Cristos, “Christ”) in v. 34. But the shorter reading is not unrepresented (B D 0289 1739 1881 Ï sa). Once ᾿Ιησοῦς got into the text, what scribe would omit it? Although the external evidence is on the side of the longer reading, internally such an expansion seems suspect. The shorter reading is thus preferred. NA²⁷ has the word in brackets, indicating doubt as to its authenticity.

[8:34]  tn Grk “who also.”

[9:10]  ⁷ tn Or possibly “by one act of sexual intercourse.” See D. Moo, Romans (NICNT), 579.

[10:6]  ⁸ sn A quotation from Deut 9:4.

[10:6]  ⁹ sn A quotation from Deut 30:12.

[10:15]  ¹⁰ 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]  ¹¹ tn Grk “the feet.” The metaphorical nuance of “beautiful feet” is that such represent timely news.

[10:15]  ¹² sn A quotation from Isa 52:7; Nah 1:15.

[10:16]  ¹³ sn A quotation from Isa 53:1.

[11:8]  ¹⁴ sn A quotation from Deut 29:4; Isa 29:10.

[15:3]  ¹⁵ sn A quotation from Ps 69:9.

[15:12]  ¹⁶ sn A quotation from Isa 11:10.