Roma 1:13

1:13 I do not want you to be unaware, ¹  brothers and sisters, ²  that I often intended to come to you (and was prevented until now), so that I may have some fruit even among you, just as I already have among the rest of the Gentiles. ³ 

Roma 1:32

1:32 Although they fully know ⁴  God’s righteous decree that those who practice such things deserve to die, ⁵  they not only do them but also approve of those who practice them. ⁶ 

Roma 4:16-17

4:16 For this reason it is by faith so that it may be by grace, ⁷  with the result that the promise may be certain to all the descendants – not only to those who are under the law, but also to those who have the faith of Abraham, ⁸  who is the father of us all 4:17 (as it is written, “I have made you the father of many nations”). ⁹  He is our father ¹⁰  in the presence of God whom he believed – the God who ¹¹  makes the dead alive and summons the things that do not yet exist as though they already do. ¹² 

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. ¹³ 

Roma 8:23

8:23 Not only this, but we ourselves also, who have the firstfruits of the Spirit, ¹⁴  groan inwardly as we eagerly await our adoption, ¹⁵  the redemption of our bodies. ¹⁶ 

Roma 13:4

13:4 for it is God’s servant for your good. But if you do wrong, be in fear, for it does not bear the sword in vain. It is God’s servant to administer retribution on the wrongdoer.

Roma 16:18

16:18 For these are the kind who do not serve our Lord Christ, but their own appetites. By their smooth talk and flattery they deceive the minds ¹⁷  of the naive.

[1:13]  ¹ sn The expression “I do not want you to be unaware [Grk ignorant]” also occurs in 1 Cor 10:1; 12:1; 1 Thess 4:13. Paul uses the phrase to signal that he is about to say something very important.

[1:13]  ² tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:13]  ³ tn Grk “in order that I might have some fruit also among you just as also among the rest of the Gentiles.”

[1:32]  ⁴ 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]  ⁵ tn Grk “are worthy of death.”

[1:32]  ⁶ 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.

[4:16]  ⁷ tn Grk “that it might be according to grace.”

[4:16]  ⁸ tn Grk “those who are of the faith of Abraham.”

[4:17]  ⁹ tn Verses 16-17 comprise one sentence in Greek, but this has been divided into two sentences due to English requirements.

[4:17]  sn A quotation from Gen 17:5. The quotation forms a parenthesis in Paul’s argument.

[4:17]  ¹⁰ tn The words “He is our father” are not in the Greek text but are supplied to show that they resume Paul’s argument from 16b. (It is also possible to supply “Abraham had faith” here [so REB], taking the relative clause [“who is the father of us all”] as part of the parenthesis, and making the connection back to “the faith of Abraham,” but such an option is not as likely [C. E. B. Cranfield, Romans [ICC], 1:243].)

[4:17]  ¹¹ tn “The God” is not in the Greek text but is supplied for clarity.

[4:17]  ¹² tn Or “calls into existence the things that do not exist.” The translation of ὡς ὄντα (Jw" onta) allows for two different interpretations. If it has the force of result, then creatio ex nihilo is in view and the variant rendering is to be accepted (so C. E. B. Cranfield, Romans [ICC], 1:244). A problem with this view is the scarcity of ὡς plus participle to indicate result (though for the telic idea with ὡς plus participle, cf. Rom 15:15; 1 Thess 2:4). If it has a comparative force, then the translation given in the text is to be accepted: “this interpretation fits the immediate context better than a reference to God’s creative power, for it explains the assurance with which God can speak of the ‘many nations’ that will be descended from Abraham” (D. Moo, Romans [NICNT], 282; so also W. Sanday and A. C. Headlam, Romans [ICC], 113). Further, this view is in line with a Pauline idiom, viz., verb followed by ὡς plus participle (of the same verb or, in certain contexts, its antonym) to compare present reality with what is not a present reality (cf. 1 Cor 4:7; 5:3; 7:29, 30 (three times), 31; Col 2:20 [similarly, 2 Cor 6:9, 10]).

[7:18]  ¹³ tn Grk “For to wish is present in/with me, but not to do it.”

[8:23]  ¹⁴ tn Or “who have the Spirit as firstfruits.” The genitive πνεύματος (pneumatos) can be understood here as possessive (“the firstfruits belonging to the Spirit”) although it is much more likely that this is a genitive of apposition (“the firstfruits, namely, the Spirit”); cf. TEV, NLT.

[8:23]  ¹⁵ tn See the note on “adoption” in v. 15.

[8:23]  ¹⁶ tn Grk “body.”

[16:18]  ¹⁷ tn Grk “hearts.”