Roma 5:7

5:7 (For rarely will anyone die for a righteous person, though for a good person perhaps someone might possibly dare to die.) ¹ 

Roma 5:18-19

5:18 Consequently, ²  just as condemnation ³  for all people ⁴  came ⁵  through one transgression, ⁶  so too through the one righteous act ⁷  came righteousness leading to life ⁸  for all people. 5:19 For just as through the disobedience of the one man ⁹  many ¹⁰  were made sinners, so also through the obedience of one man ¹¹  many ¹²  will be made righteous.

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. ¹³ 

Roma 6:17

6:17 But thanks be to God that though you were slaves to sin, you obeyed ¹⁴  from the heart that pattern ¹⁵  of teaching you were entrusted to,

Roma 7:18

7:18 For I know that nothing good lives in me, that is, in my flesh. For I want to do the good, but I cannot do it. ¹⁶ 

Roma 8:7

8:7 because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so.

Roma 8:24

8:24 For in hope we were saved. Now hope that is seen is not hope, because who hopes for what he sees?

Roma 8:32

8:32 Indeed, he who ¹⁷  did not spare his own Son, but gave him up for us all – how will he not also, along with him, freely give us all things?

Roma 9:21

9:21 Has the potter no right to make from the same lump of clay ¹⁸  one vessel for special use and another for ordinary use? ¹⁹ 

Roma 9:32

9:32 Why not? Because they pursued ²⁰  it not by faith but (as if it were possible) by works. ²¹  They stumbled over the stumbling stone, ²² 

Roma 10:5

10:5 For Moses writes about the righteousness that is by the law: “The one who does these things will live by them.” ²³ 

Roma 10:9

10:9 because if you confess with your mouth that Jesus is Lord ²⁴  and believe in your heart that God raised him from the dead, you will be saved.

Roma 10:15

10:15 And how are they to preach unless they are sent? As it is written, “How timely ²⁵  is the arrival ²⁶  of those who proclaim the good news.” ²⁷ 

Roma 10:21

10:21 But about Israel he says, “All day long I held out my hands to this disobedient and stubborn people!” ²⁸ 

Roma 11:3

11:3 “Lord, they have killed your prophets, they have demolished your altars; I alone am left and they are seeking my life!” ²⁹ 

Roma 11:16

11:16 If the first portion ³⁰  of the dough offered is holy, then the whole batch is holy, and if the root is holy, so too are the branches. ³¹ 

Roma 13:2

13:2 So the person who resists such authority ³²  resists the ordinance of God, and those who resist will incur judgment

Roma 15:14

Paul’s Motivation for Writing the Letter

15:14 But I myself am fully convinced about you, my brothers and sisters, ³³  that you yourselves are full of goodness, filled with all knowledge, and able to instruct one another.

[5:7]  ¹ sn Verse 7 forms something of a parenthetical comment in Paul’s argument.

[5:18]  ² tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

[5:18]  ³ tn Grk “[it is] unto condemnation for all people.”

[5:18]  ⁴ tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.

[5:18]  ⁵ tn There are no verbs in the Greek text of v. 18, forcing translators to supply phrases like “came through one transgression,” “resulted from one transgression,” etc.

[5:18]  ⁶ sn One transgression refers to the sin of Adam in Gen 3:1-24.

[5:18]  ⁷ sn The one righteous act refers to Jesus’ death on the cross.

[5:18]  ⁸ tn Grk “righteousness of life.”

[5:19]  ⁹ sn Here the one man refers to Adam (cf. 5:14).

[5:19]  ¹⁰ tn Grk “the many.”

[5:19]  ¹¹ sn One man refers here to Jesus Christ.

[5:19]  ¹² tn Grk “the many.”

[6:5]  ¹³ tn Grk “we will certainly also of his resurrection.”

[6:17]  ¹⁴ tn Grk “you were slaves of sin but you obeyed.”

[6:17]  ¹⁵ tn Or “type, form.”

[7:18]  ¹⁶ tn Grk “For to wish is present in/with me, but not to do it.”

[8:32]  ¹⁷ tn Grk “[he] who.” The relative clause continues the question of v. 31 in a way that is awkward in English. The force of v. 32 is thus: “who indeed did not spare his own Son, but gave him up for us all – How will he not also with him give us all things?”

[9:21]  ¹⁸ tn Grk “Or does not the potter have authority over the clay to make from the same lump.”

[9:21]  ¹⁹ tn Grk “one vessel for honor and another for dishonor.”

[9:32]  ²⁰ tn Grk “Why? Because not by faith but as though by works.” The verb (“they pursued [it]”) is to be supplied from the preceding verse for the sake of English style; yet a certain literary power is seen in Paul’s laconic style.

[9:32]  ²¹ tc Most mss, especially the later ones (א² D Ψ 33 Ï sy), read νόμου (nomou, “of the law”) here, echoing Paul’s usage in Rom 3:20, 28 and elsewhere. The qualifying phrase is lacking in א* A B F G 6 629 630 1739 1881 pc lat co. The longer reading thus is weaker externally and internally, being motivated apparently by a need to clarify.

[9:32]  tn Grk “but as by works.”

[9:32]  ²² tn Grk “the stone of stumbling.”

[10:5]  ²³ sn A quotation from Lev 18:5.

[10:9]  ²⁴ tn Or “the Lord.” The Greek construction, along with the quotation from Joel 2:32 in v. 13 (in which the same “Lord” seems to be in view) suggests that κύριον (kurion) is to be taken as “the Lord,” that is, Yahweh. Cf. D. B. Wallace, “The Semantics and Exegetical Significance of the Object-Complement Construction in the New Testament,” GTJ 6 (1985): 91-112.

[10:15]  ²⁵ 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]  ²⁶ tn Grk “the feet.” The metaphorical nuance of “beautiful feet” is that such represent timely news.

[10:15]  ²⁷ sn A quotation from Isa 52:7; Nah 1:15.

[10:21]  ²⁸ sn A quotation from Isa 65:2.

[11:3]  ²⁹ sn A quotation from 1 Kgs 19:10, 14.

[11:16]  ³⁰ tn Grk “firstfruits,” a term for the first part of something that has been set aside and offered to God before the remainder can be used.

[11:16]  ³¹ sn Most interpreters see Paul as making use of a long-standing metaphor of the olive tree (the root…the branches) as a symbol for Israel. See, in this regard, Jer 11:16, 19. A. T. Hanson, Studies in Paul’s Technique and Theology, 121-24, cites rabbinic use of the figure of the olive tree, and goes so far as to argue that Rom 11:17-24 is a midrash on Jer 11:16-19.

[13:2]  ³² tn Grk “the authority,” referring to the authority just described.

[15:14]  ³³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.