Roma 4:9

4:9 Is this blessedness ¹  then for ²  the circumcision ³  or also for ⁴  the uncircumcision? For we say, “faith was credited to Abraham as righteousness.” ⁵ 

Roma 9:28

9:28 for the Lord will execute his sentence on the earth completely and quickly.” ⁶ 

Roma 5:14

5:14 Yet death reigned from Adam until Moses even over those who did not sin in the same way that Adam (who is a type ⁷  of the coming one) transgressed. ⁸ 

Roma 11:22

11:22 Notice therefore the kindness and harshness of God – harshness toward those who have fallen, but ⁹  God’s kindness toward you, provided you continue in his kindness; ¹⁰  otherwise you also will be cut off.

Roma 2:2

2:2 Now we know that God’s judgment is in accordance with truth ¹¹  against those who practice such things.

Roma 2:9

2:9 There will be ¹²  affliction and distress on everyone ¹³  who does evil, on the Jew first and also the Greek, ¹⁴ 

Roma 9:23

9:23 And what if he is willing to make known the wealth of his glory on the objects ¹⁵  of mercy that he has prepared beforehand for glory –

Roma 1:10

1:10 and I always ask ¹⁶  in my prayers, if perhaps now at last I may succeed in visiting you according to the will of God. ¹⁷ 

Roma 1:18

The Condemnation of the Unrighteous

1:18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people ¹⁸  who suppress the truth by their ¹⁹  unrighteousness, ²⁰ 

Roma 4:5

4:5 But to the one who does not work, but believes in the one who declares the ungodly righteous, ²¹  his faith is credited as righteousness.

Roma 4:24

4:24 but also for our sake, to whom it will be credited, those who believe in the one who raised Jesus our Lord from the dead.

Roma 9:5

9:5 To them belong the patriarchs, ²²  and from them, ²³  by human descent, ²⁴  came the Christ, ²⁵  who is God over all, blessed forever! ²⁶  Amen.

Roma 12:20

12:20 Rather, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head. ²⁷ 

[4:9]  ¹ tn Or “happiness.”

[4:9]  ² tn Grk “upon.”

[4:9]  ³ sn See the note on “circumcision” in 2:25.

[4:9]  ⁴ tn Grk “upon.”

[4:9]  ⁵ sn A quotation from Gen 15:6.

[9:28]  ⁶ tc In light of the interpretive difficulty of this verse, a longer reading seems to have been added to clarify the meaning. The addition, in the middle of the sentence, makes the whole verse read as follows: “For he will execute his sentence completely and quickly in righteousness, because the Lord will do it quickly on the earth.” The shorter reading is found largely in Alexandrian mss (Ì⁴⁶ א* A B 6 1506 1739 1881 pc co), while the longer reading is found principally in Western and Byzantine mss (א² D F G Ψ 33 Ï lat). The longer reading follows Isa 10:22-23 (LXX) verbatim, while Paul in the previous verse quoted the LXX loosely. This suggests the addition was made by a copyist trying to make sense out of a difficult passage rather than by the author himself.

[9:28]  tn There is a wordplay in Greek (in both the LXX and here) on the phrase translated “completely and quickly” (συντελῶν καὶ συντέμνων, suntelwn kai suntemnwn). These participles are translated as adverbs for smoothness; a more literal (and more cumbersome) rendering would be: “The Lord will act by closing the account [or completing the sentence], and by cutting short the time.” The interpretation of this text is notoriously difficult. Cf. BDAG 975 s.v. συντέμνω.

[9:28]  sn A modified quotation from Isa 10:22-23. Since it is not exact, it has been printed as italics only.

[5:14]  ⁷ tn Or “pattern.”

[5:14]  ⁸ tn Or “disobeyed”; Grk “in the likeness of Adam’s transgression.”

[11:22]  ⁹ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[11:22]  ¹⁰ tn Grk “if you continue in (the) kindness.”

[2:2]  ¹¹ tn Or “based on truth.”

[2:9]  ¹² tn No verb is expressed in this verse, but the verb “to be” is implied by the Greek construction. Literally “suffering and distress on everyone…”

[2:9]  ¹³ tn Grk “every soul of man.”

[2:9]  ¹⁴ sn Paul uses the term Greek here and in v. 10 to refer to non-Jews, i.e., Gentiles.

[9:23]  ¹⁵ tn Grk “vessels.” This is the same Greek word used in v. 21.

[1:10]  ¹⁶ tn Grk “remember you, always asking.”

[1:10]  ¹⁷ tn Grk “succeed in coming to you in the will of God.”

[1:18]  ¹⁸ tn The genitive ἀνθρώπων could be taken as an attributed genitive, in which case the phase should be translated “against all ungodly and unrighteous people” (cf. “the truth of God” in v. 25 which is also probably an attributed genitive). C. E. B. Cranfield takes the section 1:18-32 to refer to all people (not just Gentiles), while 2:1-3:20 points out that the Jew is no exception (Romans [ICC], 1:104-6; 1:137-38).

[1:18]  ¹⁹ tn “Their” is implied in the Greek, but is supplied because of English style.

[1:18]  ²⁰ tn Or “by means of unrighteousness.” Grk “in (by) unrighteousness.”

[4:5]  ²¹ tn Or “who justifies the ungodly.”

[9:5]  ²² 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]  ²³ tn Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.

[9:5]  ²⁴ tn Grk “according to the flesh.”

[9:5]  ²⁵ tn Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)

[9:5]  ²⁶ 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.

[12:20]  ²⁷ sn A quotation from Prov 25:21-22.