Roma 3:8

3:8 And why not say, “Let us do evil so that good may come of it”? – as some who slander us allege that we say. ¹  (Their ²  condemnation is deserved!)

Roma 4:4

4:4 Now to the one who works, his pay is not credited due to grace but due to obligation. ³ 

Roma 5:13

5:13 for before the law was given, ⁴  sin was in the world, but there is no accounting for sin ⁵  when there is no law.

Roma 8:38

8:38 For I am convinced that neither death, nor life, nor angels, nor heavenly rulers, ⁶  nor things that are present, nor things to come, nor powers,

Roma 9:1

Israel’s Rejection Considered

9:1 ⁷ I am telling the truth in Christ (I am not lying!), for my conscience assures me ⁸  in the Holy Spirit –

Roma 9:23

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

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, ¹⁰  ‘My beloved.’” ¹¹ 

Roma 9:29

9:29 Just ¹²  as Isaiah predicted,

“If the Lord of armies ¹³  had not left us descendants,

we would have become like Sodom,

and we would have resembled Gomorrah.” ¹⁴ 

Roma 10:8

10:8 But what does it say? “The word is near you, in your mouth and in your heart” ¹⁵  (that is, the word of faith that we preach),

Roma 10:21

10:21 But about Israel he says, “All day long I held out my hands to this disobedient and stubborn people!” ¹⁶ 

Roma 11:20

11:20 Granted! ¹⁷  They were broken off because of their unbelief, but you stand by faith. Do not be arrogant, but fear!

Roma 14:5

14:5 One person regards one day holier than other days, and another regards them all alike. ¹⁸  Each must be fully convinced in his own mind.

Roma 15:4

15:4 For everything that was written in former times was written for our instruction, so that through endurance and through encouragement of the scriptures we may have hope.

Roma 15:26

15:26 For Macedonia and Achaia are pleased to make some contribution for the poor among the saints in Jerusalem.

Roma 16:2

16:2 so that you may welcome her in the Lord in a way worthy of the saints and provide her with whatever help she may need from you, for she has been a great help to many, including me.

[3:8]  ¹ tn Grk “(as we are slandered and some affirm that we say…).”

[3:8]  ² tn Grk “whose.” Because of the length and complexity of the Greek sentence, this relative clause was rendered as a new sentence in the translation.

[4:4]  ³ tn Grk “not according to grace but according to obligation.”

[5:13]  ⁴ tn Grk “for before the law.”

[5:13]  ⁵ tn Or “sin is not reckoned.”

[8:38]  ⁶ 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).

[9:1]  ⁷ sn Rom 9:1–11:36. These three chapters are among the most difficult and disputed in Paul’s Letter to the Romans. One area of difficulty is the relationship between Israel and the church, especially concerning the nature and extent of Israel’s election. Many different models have been constructed to express this relationship. For a representative survey, see M. Barth, The People of God (JSNTSup), 22-27. The literary genre of these three chapters has been frequently identified as a diatribe, a philosophical discussion or conversation evolved by the Cynic and Stoic schools of philosophy as a means of popularizing their ideas (E. Käsemann, Romans, 261 and 267). But other recent scholars have challenged the idea that Rom 9–11 is characterized by diatribe. Scholars like R. Scroggs and E. E. Ellis have instead identified the material in question as midrash. For a summary and discussion of the rabbinic connections, see W. R. Stegner, “Romans 9.6-29 – A Midrash,” JSNT 22 (1984): 37-52.

[9:1]  ⁸ tn Or “my conscience bears witness to me.”

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

[9:25]  ¹⁰ tn Grk “and her who was not beloved, ‘Beloved.’”

[9:25]  ¹¹ sn A quotation from Hos 2:23.

[9:29]  ¹² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:29]  ¹³ tn Traditionally, “Lord of hosts”; Grk “Lord Sabaoth,” which means “Lord of the [heavenly] armies,” sometimes translated more generally as “Lord Almighty.”

[9:29]  ¹⁴ sn A quotation from Isa 1:9.

[10:8]  ¹⁵ sn A quotation from Deut 30:14.

[10:21]  ¹⁶ sn A quotation from Isa 65:2.

[11:20]  ¹⁷ tn Grk “well!”, an adverb used to affirm a statement. It means “very well,” “you are correct.”

[14:5]  ¹⁸ tn Grk “For one judges day from day, and one judges all days.”