Roma 6:17

6:17 But thanks be to God that though you were slaves to sin, you obeyed ¹  from the heart that pattern ²  of teaching you were entrusted to,

Roma 10:2

10:2 For I can testify that they are zealous for God, ³  but their zeal is not in line with the truth. ⁴ 

Roma 5:13

5:13 for before the law was given, ⁵  sin was in the world, but there is no accounting for sin ⁶  when there is no law.

Roma 14:20

14:20 Do not destroy the work of God for the sake of food. For although all things are clean, ⁷  it is wrong to cause anyone to stumble by what you eat.

Roma 12:8

12:8 if it is exhortation, he must exhort; if it is contributing, he must do so with sincerity; if it is leadership, he must do so with diligence; if it is showing mercy, he must do so with cheerfulness.

Roma 4:21

4:21 He was ⁸  fully convinced that what God ⁹  promised he was also able to do.

Roma 6:11

6:11 So you too consider yourselves ¹⁰  dead to sin, but ¹¹  alive to God in Christ Jesus.

Roma 10:18

10:18 But I ask, have they ¹²  not heard? ¹³  Yes, they have: ¹⁴  Their voice has gone out to all the earth, and their words to the ends of the world. ¹⁵ 

Roma 15:29

15:29 and I know that when I come to you I will come in the fullness of Christ’s blessing.

Roma 12:10

12:10 Be devoted to one another with mutual love, showing eagerness in honoring one another.

Roma 11:33

11:33 Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how fathomless his ways!

Roma 7:7

7:7 What shall we say then? Is the law sin? Absolutely not! Certainly, I ¹⁶  would not have known sin except through the law. For indeed I would not have known what it means to desire something belonging to someone else ¹⁷  if the law had not said, “Do not covet.” ¹⁸ 

Roma 9:29

9:29 Just ¹⁹  as Isaiah predicted,

“If the Lord of armies ²⁰  had not left us descendants,

we would have become like Sodom,

and we would have resembled Gomorrah.” ²¹ 

Roma 3:11

3:11 there is no one who understands,

there is no one who seeks God.

Roma 12:11

12:11 Do not lag in zeal, be enthusiastic in spirit, serve the Lord.

Roma 2:28

2:28 For a person is not a Jew who is one outwardly, nor is circumcision something that is outward in the flesh,

Roma 9:31

9:31 but Israel even though pursuing ²²  a law of righteousness ²³  did not attain it. ²⁴ 

Roma 12:7

12:7 If it is service, he must serve; if it is teaching, he must teach;

Roma 12:9

Conduct in Love

12:9 Love must be ²⁵  without hypocrisy. Abhor what is evil, cling to what is good.

Roma 2:14

2:14 For whenever the Gentiles, ²⁶  who do not have the law, do by nature ²⁷  the things required by the law, ²⁸  these who do not have the law are a law to themselves.

Roma 2:27

2:27 And will not the physically uncircumcised man ²⁹  who keeps the law judge you who, despite ³⁰  the written code ³¹  and circumcision, transgress the law?

Roma 7:20

7:20 Now if I do what I do not want, it is no longer me doing it but sin that lives in me.

Roma 9:7-8

9:7 nor are all the children Abraham’s true descendants; rather “through Isaac will your descendants be counted.” ³²  9:8 This means ³³  it is not the children of the flesh ³⁴  who are the children of God; rather, the children of promise are counted as descendants.

Roma 9:33

9:33 just as it is written,

“Look, I am laying in Zion a stone that will cause people to stumble

and a rock that will make them fall, ³⁵ 

yet the one who believes in him will not be put to shame.” ³⁶ 

Roma 14:11

14:11 For it is written, “As I live, says the Lord, every knee will bow to me, and every tongue will give praise to God.” ³⁷ 

Roma 3:31

3:31 Do we then nullify ³⁸  the law through faith? Absolutely not! Instead ³⁹  we uphold the law.

Roma 7:12

7:12 So then, the law is holy, and the commandment is holy, righteous, and good.

Roma 7:17

7:17 But now it is no longer me doing it, but sin that lives in me.

Roma 7:21

7:21 So, I find the law that when I want to do good, evil is present with me.

Roma 7:24

7:24 Wretched man that I am! Who will rescue me from this body of death?

Roma 10:1

10:1 Brothers and sisters, ⁴⁰  my heart’s desire and prayer to God on behalf of my fellow Israelites ⁴¹  is for their salvation.

Roma 1:21

1:21 For although they knew God, they did not glorify him as God or give him thanks, but they became futile in their thoughts and their senseless hearts ⁴²  were darkened.

Roma 2:29

2:29 but someone is a Jew who is one inwardly, and circumcision is of the heart ⁴³  by the Spirit ⁴⁴  and not by the written code. ⁴⁵  This person’s ⁴⁶  praise is not from people but from God.

Roma 8:9

8:9 You, however, are not in ⁴⁷  the flesh but in the Spirit, if indeed the Spirit of God lives in you. Now if anyone does not have the Spirit of Christ, this person does not belong to him.

Roma 1:19

1:19 because what can be known about God is plain to them, ⁴⁸  because God has made it plain to them.

Roma 1:32

1:32 Although they fully know ⁴⁹  God’s righteous decree that those who practice such things deserve to die, ⁵⁰  they not only do them but also approve of those who practice them. ⁵¹ 

Roma 2:20

2:20 an educator of the senseless, a teacher of little children, because you have in the law the essential features of knowledge and of the truth –

Roma 3:4

3:4 Absolutely not! Let God be proven true, and every human being ⁵²  shown up as a liar, ⁵³  just as it is written: “so that you will be justified ⁵⁴  in your words and will prevail when you are judged.” ⁵⁵ 

Roma 3:29

3:29 Or is God the God of the Jews only? Is he not the God of the Gentiles too? Yes, of the Gentiles too!

Roma 4:18

4:18 Against hope Abraham ⁵⁶  believed ⁵⁷  in hope with the result that he became the father of many nations ⁵⁸  according to the pronouncement, ⁵⁹  “so will your descendants be.” ⁶⁰ 

Roma 5:1

The Expectation of Justification

5:1 ⁶¹ Therefore, since we have been declared righteous by faith, we have ⁶²  peace with God through our Lord Jesus Christ,

Roma 7:9

7:9 And I was once alive apart from the law, but with the coming of the commandment sin became alive

Roma 9:6

9:6 It is not as though the word of God had failed. For not all those who are descended from Israel are truly Israel, ⁶³ 

Roma 9:27

9:27 And Isaiah cries out on behalf of Israel, “Though the number of the children ⁶⁴  of Israel are as the sand of the sea, only the remnant will be saved,

Roma 9:30

Israel’s Rejection Culpable

9:30 What shall we say then? – that the Gentiles who did not pursue righteousness obtained it, that is, a righteousness that is by faith,

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 13:2

13:2 So the person who resists such authority ⁶⁵  resists the ordinance of God, and those who resist will incur judgment

Roma 15:1

Exhortation for the Strong to Help the Weak

15:1 But we who are strong ought to bear with the failings of the weak, and not just please ourselves. ⁶⁶ 

Roma 15:30

15:30 Now I urge you, brothers and sisters, ⁶⁷  through our Lord Jesus Christ and through the love of the Spirit, to join fervently with me in prayer to God on my behalf.

Roma 16:4

16:4 who risked their own necks for my life. Not only I, but all the churches of the Gentiles are grateful to them.

Roma 16:19

16:19 Your obedience is known to all and thus I rejoice over you. But I want you to be wise in what is good and innocent in what is evil.

Roma 3:19

3:19 Now we know that whatever the law says, it says to those who are under ⁶⁸  the law, so that every mouth may be silenced and the whole world may be held accountable to God.

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 ⁶⁹  of the coming one) transgressed. ⁷⁰ 

Roma 6:16

6:16 Do you not know that if you present yourselves ⁷¹  as obedient slaves, ⁷²  you are slaves of the one you obey, either of sin resulting in death, or obedience resulting in righteousness? ⁷³ 

Roma 7:6

7:6 But now we have been released from the law, because we have died ⁷⁴  to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code. ⁷⁵ 

Roma 12:1-2

Consecration of the Believer’s Life

12:1 Therefore I exhort you, brothers and sisters, ⁷⁶  by the mercies of God, to present your bodies as a sacrifice – alive, holy, and pleasing to God ⁷⁷  – which is your reasonable service. 12:2 Do not be conformed ⁷⁸  to this present world, ⁷⁹  but be transformed by the renewing of your mind, so that you may test and approve ⁸⁰  what is the will of God – what is good and well-pleasing and perfect.

Roma 13:9

13:9 For the commandments, ⁸¹  “Do not commit adultery, do not murder, do not steal, do not covet,” ⁸²  (and if there is any other commandment) are summed up in this, “Love your neighbor as yourself.” ⁸³ 

Roma 14:15

14:15 For if your brother or sister ⁸⁴  is distressed because of what you eat, ⁸⁵  you are no longer walking in love. ⁸⁶  Do not destroy by your food someone for whom Christ died.

Roma 4:11

4:11 And he received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised, ⁸⁷  so that he would become ⁸⁸  the father of all those who believe but have never been circumcised, ⁸⁹  that they too could have righteousness credited to them.

[6:17]  ¹ tn Grk “you were slaves of sin but you obeyed.”

[6:17]  ² tn Or “type, form.”

[10:2]  ³ tn Grk “they have a zeal for God.”

[10:2]  ⁴ tn Grk “in accord with knowledge.”

[10:2]  sn Their zeal is not in line with the truth means that the Jews’ passion for God was strong, but it ignored the true righteousness of God (v. 3; cf. also 3:21).

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

[5:13]  ⁶ tn Or “sin is not reckoned.”

[14:20]  ⁷ sn Here clean refers to food being ceremonially clean.

[4:21]  ⁸ tn Grk “and being.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:21]  ⁹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[6:11]  ¹⁰ tc ‡ Some Alexandrian and Byzantine mss (Ì^94vid א* B C 81 365 1506 1739 1881 pc) have the infinitive “to be” (εἶναι, einai) following “yourselves”. The infinitive is lacking from some mss of the Alexandrian and Western texttypes (Ì^46vid A D*^,c F G 33^vid pc). The infinitive is found elsewhere in the majority of Byzantine mss, suggesting a scribal tendency toward clarification. The lack of infinitive best explains the rise of the other readings. The meaning of the passage is not significantly altered by inclusion or omission, but on internal grounds omission is more likely. NA²⁷ includes the infinitive in brackets, indicating doubt as to its authenticity.

[6:11]  ¹¹ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[10:18]  ¹² tn That is, Israel (see the following verse).

[10:18]  ¹³ tn Grk “they have not ‘not heard,’ have they?” This question is difficult to render in English. The basic question is a negative sentence (“Have they not heard?”), but it is preceded by the particle μή (mh) which expects a negative response. The end result in English is a double negative (“They have not ‘not heard,’ have they?”). This has been changed to a positive question in the translation for clarity. See BDAG 646 s.v. μή 3.a.; D. Moo, Romans (NICNT), 666, fn. 32; and C. E. B. Cranfield, Romans (ICC), 537, for discussion.

[10:18]  ¹⁴ tn Here the particle μενοῦνγε (menounge) is correcting the negative response expected by the particle μή (mh) in the preceding question. Since the question has been translated positively, the translation was changed here to reflect that rendering.

[10:18]  ¹⁵ sn A quotation from Ps 19:4.

[7:7]  ¹⁶ sn Romans 7:7-25. There has been an enormous debate over the significance of the first person singular pronouns (“I”) in this passage and how to understand their referent. Did Paul intend (1) a reference to himself and other Christians too; (2) a reference to his own pre-Christian experience as a Jew, struggling with the law and sin (and thus addressing his fellow countrymen as Jews); or (3) a reference to himself as a child of Adam, reflecting the experience of Adam that is shared by both Jews and Gentiles alike (i.e., all people everywhere)? Good arguments can be assembled for each of these views, and each has problems dealing with specific statements in the passage. The classic argument against an autobiographical interpretation was made by W. G. Kümmel, Römer 7 und die Bekehrung des Paulus. A good case for seeing at least an autobiographical element in the chapter has been made by G. Theissen, Psychologische Aspekte paulinischer Theologie [FRLANT], 181-268. One major point that seems to favor some sort of an autobiographical reading of these verses is the lack of any mention of the Holy Spirit for empowerment in the struggle described in Rom 7:7-25. The Spirit is mentioned beginning in 8:1 as the solution to the problem of the struggle with sin (8:4-6, 9).

[7:7]  ¹⁷ tn Grk “I would not have known covetousness.”

[7:7]  ¹⁸ sn A quotation from Exod 20:17 and Deut 5:21.

[9:29]  ¹⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:29]  ²⁰ tn Traditionally, “Lord of hosts”; Grk “Lord Sabaoth,” which means “Lord of the [heavenly] armies,” sometimes translated more generally as “Lord Almighty.”

[9:29]  ²¹ sn A quotation from Isa 1:9.

[9:31]  ²² tn Or “who pursued.” The participle could be taken adverbially or adjectivally.

[9:31]  ²³ tn Or “a legal righteousness,” that is, a righteousness based on law. This translation would treat the genitive δικαιοσύνης (dikaiosunh") as an attributed genitive (see ExSyn 89-91).

[9:31]  ²⁴ tn Grk “has not attained unto the law.”

[12:9]  ²⁵ tn The verb “must be” is understood in the Greek text.

[2:14]  ²⁶ sn Gentile is a NT term for a non-Jew.

[2:14]  ²⁷ tn Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:135-37) take the phrase φύσει (fusei, “by nature”) to go with the preceding “do not have the law,” thus: “the Gentiles who do not have the law by nature,” that is, by virtue of not being born Jewish.

[2:14]  ²⁸ tn Grk “do by nature the things of the law.”

[2:27]  ²⁹ tn Grk “the uncircumcision by nature.” The word “man” is supplied here to make clear that male circumcision (or uncircumcision) is in view.

[2:27]  ³⁰ tn Grk “through,” but here the preposition seems to mean “(along) with,” “though provided with,” as BDAG 224 s.v. διά A.3.c indicates.

[2:27]  ³¹ tn Grk “letter.”

[9:7]  ³² tn Grk “be called.” The emphasis here is upon God’s divine sovereignty in choosing Isaac as the child through whom Abraham’s lineage would be counted as opposed to Ishmael.

[9:7]  sn A quotation from Gen 21:12.

[9:8]  ³³ tn Grk “That is,” or “That is to say.”

[9:8]  ³⁴ tn Because it forms the counterpoint to “the children of promise” the expression “children of the flesh” has been retained in the translation.

[9:8]  sn The expression the children of the flesh refers to the natural offspring.

[9:33]  ³⁵ tn Grk “a stone of stumbling and a rock of offense.”

[9:33]  ³⁶ sn A quotation from Isa 28:16; 8:14.

[14:11]  ³⁷ sn A quotation from Isa 45:23.

[3:31]  ³⁸ tn Grk “render inoperative.”

[3:31]  ³⁹ tn Grk “but” (Greek ἀλλά, alla).

[10:1]  ⁴⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[10:1]  ⁴¹ tn Grk “on behalf of them”; the referent (Paul’s fellow Israelites) has been specified in the translation for clarity.

[1:21]  ⁴² tn Grk “heart.”

[2:29]  ⁴³ sn On circumcision is of the heart see Lev 26:41; Deut 10:16; Jer 4:4; Ezek 44:9.

[2:29]  ⁴⁴ tn Some have taken the phrase ἐν πνεύματι (en pneumati, “by/in [the] S/spirit”) not as a reference to the Holy Spirit, but referring to circumcision as “spiritual and not literal” (RSV).

[2:29]  ⁴⁵ tn Grk “letter.”

[2:29]  ⁴⁶ tn Grk “whose.” The relative pronoun has been replaced by the phrase “this person’s” and, because of the length and complexity of the Greek sentence, a new sentence was started in the translation.

[8:9]  ⁴⁷ tn Or “are not controlled by the flesh but by the Spirit.”

[1:19]  ⁴⁸ tn Grk “is manifest to/in them.”

[1:32]  ⁴⁹ tn Grk “who, knowing…, not only do them but also approve…” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:32]  ⁵⁰ tn Grk “are worthy of death.”

[1:32]  ⁵¹ sn “Vice lists” like vv. 28-32 can be found elsewhere in the NT in Matt 15:19; Gal 5:19-21; 1 Tim 1:9-10; and 1 Pet 4:3. An example from the intertestamental period can be found in Wis 14:25-26.

[3:4]  ⁵² tn Grk “every man”; but ἄνθρωπος (anqrwpo") is used in a generic sense here to stress humanity rather than masculinity.

[3:4]  ⁵³ tn Grk “Let God be true, and every man a liar.” The words “proven” and “shown up” are supplied in the translation to clarify the meaning.

[3:4]  ⁵⁴ tn Grk “might be justified,” a subjunctive verb, but in this type of clause it carries the same sense as the future indicative verb in the latter part. “Will” is more idiomatic in contemporary English.

[3:4]  ⁵⁵ tn Or “prevail when you judge.” A quotation from Ps 51:4.

[4:18]  ⁵⁶ tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

[4:18]  ⁵⁷ tn Grk “who against hope believed,” referring to Abraham. The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:18]  ⁵⁸ sn A quotation from Gen 17:5.

[4:18]  ⁵⁹ tn Grk “according to that which had been spoken.”

[4:18]  ⁶⁰ sn A quotation from Gen 15:5.

[5:1]  ⁶¹ sn Many interpreters see Rom 5:1 as beginning the second major division of the letter.

[5:1]  ⁶² tc A number of important witnesses have the subjunctive ἔχωμεν (ecwmen, “let us have”) instead of ἔχομεν (ecomen, “we have”) in v. 1. Included in the subjunctive’s support are א* A B* C D K L 33 81 630 1175 1739* pm lat bo. But the indicative is not without its supporters: א¹ B² F G P Ψ 0220^vid 104 365 1241 1505 1506 1739^c 1881 2464 pm. If the problem were to be solved on an external basis only, the subjunctive would be preferred. Because of this, the “A” rating on behalf of the indicative in the UBS⁴ appears overly confident. Nevertheless, the indicative is probably correct. First, the earliest witness to Rom 5:1 has the indicative (0220^vid, third century). Second, the first set of correctors is sometimes, if not often, of equal importance with the original hand. Hence, א¹ might be given equal value with א*. Third, there is a good cross-section of witnesses for the indicative: Alexandrian (in 0220^vid, probably א¹ 1241 1506 1881 al), Western (in F G), and Byzantine (noted in NA²⁷ as pm). Thus, although the external evidence is strongly in favor of the subjunctive, the indicative is represented well enough that its ancestry could easily go back to the original. Turning to the internal evidence, the indicative gains much ground. (1) The variant may have been produced via an error of hearing (since omicron and omega were pronounced alike in ancient Greek). This, of course, does not indicate which reading was original – just that an error of hearing may have produced one of them. In light of the indecisiveness of the transcriptional evidence, intrinsic evidence could play a much larger role. This is indeed the case here. (2) The indicative fits well with the overall argument of the book to this point. Up until now, Paul has been establishing the “indicatives of the faith.” There is only one imperative (used rhetorically) and only one hortatory subjunctive (and this in a quotation within a diatribe) up till this point, while from ch. 6 on there are sixty-one imperatives and seven hortatory subjunctives. Clearly, an exhortation would be out of place in ch. 5. (3) Paul presupposes that the audience has peace with God (via reconciliation) in 5:10. This seems to assume the indicative in v. 1. (4) As C. E. B. Cranfield notes, “it would surely be strange for Paul, in such a carefully argued writing as this, to exhort his readers to enjoy or to guard a peace which he has not yet explicitly shown to be possessed by them” (Romans [ICC], 1:257). (5) The notion that εἰρήνην ἔχωμεν (eirhnhn ecwmen) can even naturally mean “enjoy peace” is problematic (ExSyn 464), yet those who embrace the subjunctive have to give the verb some such force. Thus, although the external evidence is stronger in support of the subjunctive, the internal evidence points to the indicative. Although a decision is difficult, ἔχομεν appears to be the authentic reading.

[9:6]  ⁶³ tn Grk “For not all those who are from Israel are Israel.”

[9:27]  ⁶⁴ tn Grk “sons.”

[13:2]  ⁶⁵ tn Grk “the authority,” referring to the authority just described.

[15:1]  ⁶⁶ tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”

[15:30]  ⁶⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[3:19]  ⁶⁸ tn Grk “in,” “in connection with.”

[5:14]  ⁶⁹ tn Or “pattern.”

[5:14]  ⁷⁰ tn Or “disobeyed”; Grk “in the likeness of Adam’s transgression.”

[6:16]  ⁷¹ tn Grk “to whom you present yourselves.”

[6:16]  ⁷² tn Grk “as slaves for obedience.” See the note on the word “slave” in 1:1.

[6:16]  ⁷³ tn Grk “either of sin unto death, or obedience unto righteousness.”

[7:6]  ⁷⁴ tn Grk “having died.” The participle ἀποθανόντες (apoqanonte") has been translated as a causal adverbial participle.

[7:6]  ⁷⁵ tn Grk “in the newness of the Spirit and not in the oldness of the letter.”

[12:1]  ⁷⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[12:1]  ⁷⁷ tn The participle and two adjectives “alive, holy, and pleasing to God” are taken as predicates in relation to “sacrifice,” making the exhortation more emphatic. See ExSyn 618-19.

[12:1]  sn Taken as predicate adjectives, the terms alive, holy, and pleasing are showing how unusual is the sacrifice that believers can now offer, for OT sacrifices were dead. As has often been quipped about this text, “The problem with living sacrifices is that they keep crawling off the altar.”

[12:2]  ⁷⁸ tn Although συσχηματίζεσθε (suschmatizesqe) could be either a passive or middle, the passive is more likely since it would otherwise have to be a direct middle (“conform yourselves”) and, as such, would be quite rare for NT Greek. It is very telling that being “conformed” to the present world is viewed as a passive notion, for it may suggest that it happens, in part, subconsciously. At the same time, the passive could well be a “permissive passive,” suggesting that there may be some consciousness of the conformity taking place. Most likely, it is a combination of both.

[12:2]  ⁷⁹ tn Grk “to this age.”

[12:2]  ⁸⁰ sn The verb translated test and approve (δοκιμάζω, dokimazw) carries the sense of “test with a positive outcome,” “test so as to approve.”

[13:9]  ⁸¹ tn Grk “For the…” (with the word “commandments” supplied for clarity). The Greek article (“the”) is used here as a substantiver to introduce the commands that are quoted from the second half of the Decalogue (ExSyn 238).

[13:9]  ⁸² sn A quotation from Exod 20:13-15, 17; Deut 5:17-19, 21.

[13:9]  ⁸³ sn A quotation from Lev 19:18.

[14:15]  ⁸⁴ tn Grk “brother.”

[14:15]  ⁸⁵ tn Grk “on account of food.”

[14:15]  ⁸⁶ tn Grk “according to love.”

[4:11]  ⁸⁷ tn Grk “of the faith, the one [existing] in uncircumcision.”

[4:11]  ⁸⁸ tn Grk “that he might be,” giving the purpose of v. 11a.

[4:11]  ⁸⁹ tn Grk “through uncircumcision.”