Roma 1:16

The Power of the Gospel

1:16 For I am not ashamed of the gospel, for it is God’s power for salvation to everyone who believes, to the Jew first and also to the Greek. ¹ 

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 ²  who suppress the truth by their ³  unrighteousness, ⁴ 

Roma 1:20-21

1:20 For since the creation of the world his invisible attributes – his eternal power and divine nature – have been clearly seen, because they are understood through what has been made. So people ⁵  are without excuse. 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 ⁶  were darkened.

Roma 1:28

1:28 And just as they did not see fit to acknowledge God, ⁷  God gave them over to a depraved mind, to do what should not be done. ⁸ 

Roma 2:3

2:3 And do you think, ⁹  whoever you are, when you judge ¹⁰  those who practice such things and yet do them yourself, ¹¹  that you will escape God’s judgment?

Roma 2:29

2:29 but someone is a Jew who is one inwardly, and circumcision is of the heart ¹²  by the Spirit ¹³  and not by the written code. ¹⁴  This person’s ¹⁵  praise is not from people but from God.

Roma 4:9

4:9 Is this blessedness ¹⁶  then for ¹⁷  the circumcision ¹⁸  or also for ¹⁹  the uncircumcision? For we say, “faith was credited to Abraham as righteousness.” ²⁰ 

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 5:11

5:11 Not ²¹  only this, but we also rejoice ²²  in God through our Lord Jesus Christ, through whom we have now received this reconciliation.

Roma 5:16

5:16 And the gift is not like the one who sinned. ²³  For judgment, resulting from the one transgression, ²⁴  led to condemnation, but ²⁵  the gracious gift from the many failures ²⁶  led to justification.

Roma 5:18-19

5:18 Consequently, ²⁷  just as condemnation ²⁸  for all people ²⁹  came ³⁰  through one transgression, ³¹  so too through the one righteous act ³²  came righteousness leading to life ³³  for all people. 5:19 For just as through the disobedience of the one man ³⁴  many ³⁵  were made sinners, so also through the obedience of one man ³⁶  many ³⁷  will be made righteous.

Roma 5:21

5:21 so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord.

Roma 7:6

7:6 But now we have been released from the law, because we have died ³⁸  to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code. ³⁹ 

Roma 8:2

8:2 For the law of the life-giving Spirit ⁴⁰  in Christ Jesus has set you ⁴¹  free from the law of sin and death.

Roma 8:21

8:21 that the creation itself will also be set free from the bondage of decay into the glorious freedom of God’s children.

Roma 8:29

8:29 because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son ⁴²  would be the firstborn among many brothers and sisters. ⁴³ 

Roma 8:32

8:32 Indeed, he who ⁴⁴  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 9:5

9:5 To them belong the patriarchs, ⁴⁵  and from them, ⁴⁶  by human descent, ⁴⁷  came the Christ, ⁴⁸  who is God over all, blessed forever! ⁴⁹  Amen.

Roma 9:22

9:22 But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects ⁵⁰  of wrath ⁵¹  prepared for destruction? ⁵² 

Roma 9:26

9:26 “And in the very place ⁵³  where it was said to them, ‘You are not my people,’

there they will be called ‘sons of the living God.’” ⁵⁴ 

Roma 10:3

10:3 For ignoring the righteousness that comes from God, and seeking instead to establish their own righteousness, they did not submit to God’s righteousness.

Roma 10:12

10:12 For there is no distinction between the Jew and the Greek, for the same Lord is Lord of all, who richly blesses all who call on him.

Roma 10:20--11:1

10:20 And Isaiah is even bold enough to say, “I was found by those who did not seek me; I became well known to those who did not ask for me.” ⁵⁵  10:21 But about Israel he says, “All day long I held out my hands to this disobedient and stubborn people!” ⁵⁶ 

Israel’s Rejection not Complete nor Final

11:1 So I ask, God has not rejected his people, has he? Absolutely not! For I too am an Israelite, a descendant of Abraham, from the tribe of Benjamin.

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!” ⁵⁷ 

Roma 11:8

11:8 as it is written,

“God gave them a spirit of stupor,

eyes that would not see and ears that would not hear,

to this very day.” ⁵⁸ 

Roma 11:17

11:17 Now if some of the branches were broken off, and you, a wild olive shoot, were grafted in among them and participated in ⁵⁹  the richness of the olive root,

Roma 11:26

11:26 And so ⁶⁰  all Israel will be saved, as it is written:

“The Deliverer will come out of Zion;

he will remove ungodliness from Jacob.

Roma 13:11

Motivation to Godly Conduct

13:11 And do this ⁶¹  because we know ⁶²  the time, that it is already the hour for us to awake from sleep, for our salvation is now nearer than when we became believers.

Roma 14:10-11

14:10 But you who eat vegetables only – why do you judge your brother or sister? ⁶³  And you who eat everything – why do you despise your brother or sister? ⁶⁴  For we will all stand before the judgment seat ⁶⁵  of God. 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.” ⁶⁶ 

Roma 14:14

14:14 I know and am convinced in the Lord Jesus that there is nothing unclean in itself; still, it is unclean to the one who considers it unclean.

Roma 15:3-5

15:3 For even Christ did not please himself, but just as it is written, “The insults of those who insult you have fallen on me.” ⁶⁷  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. 15:5 Now may the God of endurance and comfort give you unity with one another ⁶⁸  in accordance with Christ Jesus,

Roma 15:9

15:9 and thus the Gentiles glorify God for his mercy. ⁶⁹  As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.” ⁷⁰ 

Roma 15:18

15:18 For I will not dare to speak of anything except what Christ has accomplished through me in order to bring about the obedience ⁷¹  of the Gentiles, by word and deed,

Roma 15:24

15:24 when I go to Spain. For I hope to visit you when I pass through and that you will help me ⁷²  on my journey there, after I have enjoyed your company for a while.

Roma 15:31

15:31 Pray ⁷³  that I may be rescued from those who are disobedient in Judea and that my ministry in Jerusalem may be acceptable to the saints,

Roma 16:4-5

16:4 who risked their own necks for my life. Not only I, but all the churches of the Gentiles are grateful to them. 16:5 Also greet the church in their house. Greet my dear friend Epenetus, ⁷⁴  who was the first convert ⁷⁵  to Christ in the province of Asia. ⁷⁶ 

Roma 16:12

16:12 Greet Tryphena ⁷⁷  and Tryphosa, laborers in the Lord. Greet my dear friend ⁷⁸  Persis, who has worked hard in the Lord.

Roma 16:25

16:25 ⁷⁹ Now to him who is able to strengthen you according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery that had been kept secret for long ages,

[1:16]  ¹ sn Here the Greek refers to anyone who is not Jewish.

[1:18]  ² 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]  ³ tn “Their” is implied in the Greek, but is supplied because of English style.

[1:18]  ⁴ tn Or “by means of unrighteousness.” Grk “in (by) unrighteousness.”

[1:20]  ⁵ tn Grk “they”; the referent (people) has been specified in the translation for clarity.

[1:21]  ⁶ tn Grk “heart.”

[1:28]  ⁷ tn Grk “and just as they did not approve to have God in knowledge.”

[1:28]  ⁸ tn Grk “the things that are improper.”

[2:3]  ⁹ tn Grk “do you think this,” referring to the clause in v. 3b.

[2:3]  ¹⁰ tn Grk “O man, the one who judges.”

[2:3]  ¹¹ tn Grk “and do them.” The other words are supplied to bring out the contrast implied in this clause.

[2:29]  ¹² sn On circumcision is of the heart see Lev 26:41; Deut 10:16; Jer 4:4; Ezek 44:9.

[2:29]  ¹³ 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]  ¹⁴ tn Grk “letter.”

[2:29]  ¹⁵ 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.

[4:9]  ¹⁶ tn Or “happiness.”

[4:9]  ¹⁷ tn Grk “upon.”

[4:9]  ¹⁸ sn See the note on “circumcision” in 2:25.

[4:9]  ¹⁹ tn Grk “upon.”

[4:9]  ²⁰ sn A quotation from Gen 15:6.

[5:11]  ²¹ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[5:11]  ²² tn Or “exult, boast.”

[5:16]  ²³ tn Grk “and not as through the one who sinned [is] the gift.”

[5:16]  ²⁴ tn The word “transgression” is not in the Greek text at this point, but has been supplied for clarity.

[5:16]  ²⁵ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[5:16]  ²⁶ tn Or “falls, trespasses,” the same word used in vv. 15, 17, 18, 20.

[5:18]  ²⁷ 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]  ²⁸ tn Grk “[it is] unto condemnation for all people.”

[5:18]  ²⁹ tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.

[5:18]  ³⁰ 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]  ³¹ sn One transgression refers to the sin of Adam in Gen 3:1-24.

[5:18]  ³² sn The one righteous act refers to Jesus’ death on the cross.

[5:18]  ³³ tn Grk “righteousness of life.”

[5:19]  ³⁴ sn Here the one man refers to Adam (cf. 5:14).

[5:19]  ³⁵ tn Grk “the many.”

[5:19]  ³⁶ sn One man refers here to Jesus Christ.

[5:19]  ³⁷ tn Grk “the many.”

[7:6]  ³⁸ tn Grk “having died.” The participle ἀποθανόντες (apoqanonte") has been translated as a causal adverbial participle.

[7:6]  ³⁹ tn Grk “in the newness of the Spirit and not in the oldness of the letter.”

[8:2]  ⁴⁰ tn Grk “for the law of the Spirit of life.”

[8:2]  ⁴¹ tc Most mss read the first person singular pronoun με (me) here (A D 1739^c 1881 Ï lat sa). The second person singular pronoun σε (se) is superior because of external support (א B {F which reads σαι} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, hleuqerwsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.

[8:29]  ⁴² tn Grk “he”; the referent (God’s Son) has been specified in the translation for clarity.

[8:29]  ⁴³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[8:32]  ⁴⁴ 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?”

[9:5]  ⁴⁵ 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]  ⁴⁶ tn Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.

[9:5]  ⁴⁷ tn Grk “according to the flesh.”

[9:5]  ⁴⁸ tn Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)

[9:5]  ⁴⁹ 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.

[9:22]  ⁵⁰ tn Grk “vessels.” This is the same Greek word used in v. 21.

[9:22]  ⁵¹ tn Or “vessels destined for wrath.” The genitive ὀργῆς (orghs) could be taken as a genitive of destination.

[9:22]  ⁵² tn Or possibly “objects of wrath that have fit themselves for destruction.” The form of the participle could be taken either as a passive or middle (reflexive). ExSyn 417-18 argues strongly for the passive sense (which is followed in the translation), stating that “the middle view has little to commend it.” First, καταρτίζω (katartizw) is nowhere else used in the NT as a direct or reflexive middle (a usage which, in any event, is quite rare in the NT). Second, the lexical force of this verb, coupled with the perfect tense, suggests something of a “done deal” (against some commentaries that see these vessels as ready for destruction yet still able to avert disaster). Third, the potter-clay motif seems to have one point: The potter prepares the clay.

[9:26]  ⁵³ tn Grk “And it will be in the very place.”

[9:26]  ⁵⁴ sn A quotation from Hos 1:10.

[10:20]  ⁵⁵ sn A quotation from Isa 65:1.

[10:21]  ⁵⁶ sn A quotation from Isa 65:2.

[11:3]  ⁵⁷ sn A quotation from 1 Kgs 19:10, 14.

[11:8]  ⁵⁸ sn A quotation from Deut 29:4; Isa 29:10.

[11:17]  ⁵⁹ tn Grk “became a participant of.”

[11:26]  ⁶⁰ tn It is not clear whether the phrase καὶ οὕτως (kai Joutws, “and so”) is to be understood in a modal sense (“and in this way”) or in a temporal sense (“and in the end”). Neither interpretation is conclusive from a grammatical standpoint, and in fact the two may not be mutually exclusive. Some, like H. Hübner, who argue strongly against the temporal reading, nevertheless continue to give the phrase a temporal significance, saying that God will save all Israel in the end (Gottes Ich und Israel [FRLANT], 118).

[13:11]  ⁶¹ tn Grk “and this,” probably referring to the command to love (13:8-10); hence, “do” is implied from the previous verses.

[13:11]  ⁶² tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.

[14:10]  ⁶³ tn Grk “But why do you judge your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “weak” Christian who eats only vegetables (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.

[14:10]  ⁶⁴ tn Grk “Or again, why do you despise your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “strong” Christian who eats everything (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.

[14:10]  ⁶⁵ sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

[14:11]  ⁶⁶ sn A quotation from Isa 45:23.

[15:3]  ⁶⁷ sn A quotation from Ps 69:9.

[15:5]  ⁶⁸ tn Grk “grant you to think the same among one another.”

[15:9]  ⁶⁹ tn There are two major syntactical alternatives which are both awkward: (1) One could make “glorify” dependent on “Christ has become a minister” and coordinate with “to confirm” and the result would be rendered “Christ has become a minister of circumcision to confirm the promises…and so that the Gentiles might glorify God.” (2) One could make “glorify” dependent on “I tell you” and coordinate with “Christ has become a minister” and the result would be rendered “I tell you that Christ has become a minister of circumcision…and that the Gentiles glorify God.” The second rendering is preferred.

[15:9]  ⁷⁰ sn A quotation from Ps 18:49.

[15:18]  ⁷¹ tn Grk “unto obedience.”

[15:24]  ⁷² tn Grk “and to be helped by you.” The passive construction was changed to an active one in the translation.

[15:31]  ⁷³ tn Verses 30-31 form one long sentence in the Greek but have been divided into two distinct sentences for clarity in English.

[16:5]  ⁷⁴ sn The spelling Epenetus is also used by NIV, NLT; the name is alternately spelled Epaenetus (NASB, NKJV, NRSV).

[16:5]  ⁷⁵ tn Grk “first fruit.” This is a figurative use referring to Epenetus as the first Christian convert in the region.

[16:5]  ⁷⁶ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[16:12]  ⁷⁷ sn The spelling Tryphena is also used by NIV, NKJV, NLT; the name is alternately spelled Tryphaena (NASB, NRSV).

[16:12]  ⁷⁸ tn Grk “Greet the beloved.”

[16:25]  ⁷⁹ tc There is a considerable degree of difference among the mss regarding the presence and position of the doxology of 16:25-27. Five situations present themselves from the ms tradition. The doxology is found in the ancient witnesses in three separate locations: (1) here after 16:23 (Ì⁶¹ א B C D 81 365 630 1739 2464 al co), (2) after 14:23 (Ψ 0209^vid Ï), or (3) after 15:33 (Ì⁴⁶). The situation is further complicated in that some of the mss have these verses in two places: (4) after 14:23 and after 16:23 (A P 33 104 2805 pc); or (5) after 14:23 and after 15:33 (1506). The uncertain position of the doxology might suggest that it was added by later scribes. But since the mss containing the doxology are so early and widespread, it almost certainly belongs in Romans; it is only a question of where. Further, the witnesses that omit the doxology are few: F G 629 Hier^mss. (And of these, G has a blank space of several lines large enough for the doxology to belong there.) Only two positions (after chapter 14 only and at the end of the letter only) deserve particular notice because the situation of the mss showing the doxology in two places dates back to the 5th century. Later copyists, faced with the doxology in two different places in the mss they knew, may have decided to copy the doxology in both places, since they were unwilling to consciously omit any text. Because the textual disruption of the doxology is so early, TCGNT 472 suggests two possibilities: either (1) that Paul may have sent two different copies of Romans – a copy lacking chapter 16 and a copy with the full text of the epistle as we now have it, or (2) Marcion or some of his followers circulated a shortened form of the epistle that lacked chapters 15 and 16. Those mss that lacked chapters 15-16 would naturally conclude with some kind of doxology after chapter 14. On the other hand, H. Gamble (The Textual History of the Letter to the Romans [SD], 123-32) argues for the position of the doxology at 14:23, since to put the doxology at 16:25 would violate Paul’s normal pattern of a grace-benediction at the close of the letter. Gamble further argues for the inclusion of 16:24, since the mss that put the doxology after chapter 14 almost always present 16:24 as the letter’s closing, whereas most of the mss that put the doxology at its traditional position drop 16:24, perhaps because it would be redundant before 16:25-27. A decision is difficult, but the weight of external evidence, since it is both early and geographically widespread, suggests that the doxology belongs here after 16:23. For a full discussion, see TCGNT 470-73.