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 1:25

1:25 They ²  exchanged the truth of God for a lie ³  and worshiped and served the creation ⁴  rather than the Creator, who is blessed forever! Amen.

Roma 1:28

1:28 And just as they did not see fit to acknowledge God, ⁵  God gave them over to a depraved mind, to do what should not be done. ⁶ 

Roma 2:16

2:16 on the day when God will judge ⁷  the secrets of human hearts, ⁸  according to my gospel ⁹  through Christ Jesus.

Roma 3:9

The Condemnation of the World

3:9 What then? Are we better off? Certainly not, for we have already charged that Jews and Greeks alike are all under sin,

Roma 4:14-15

4:14 For if they become heirs by the law, faith is empty and the promise is nullified. ¹⁰  4:15 For the law brings wrath, because where there is no law there is no transgression ¹¹  either.

Roma 4:18

4:18 Against hope Abraham ¹²  believed ¹³  in hope with the result that he became the father of many nations ¹⁴  according to the pronouncement, ¹⁵  “so will your descendants be.” ¹⁶ 

Roma 5:12

The Amplification of Justification

5:12 So then, just as sin entered the world through one man and death through sin, and so death spread to all people ¹⁷  because ¹⁸  all sinned –

Roma 7:2

7:2 For a married woman is bound by law to her husband as long as he lives, but if her ¹⁹  husband dies, she is released from the law of the marriage. ²⁰ 

Roma 7:5

7:5 For when we were in the flesh, ²¹  the sinful desires, ²²  aroused by the law, were active in the members of our body ²³  to bear fruit for death.

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 8:20

8:20 For the creation was subjected to futility – not willingly but because of God ²⁴  who subjected it – in hope

Roma 9:20

9:20 But who indeed are you – a mere human being ²⁵  – to talk back to God? ²⁶  Does what is molded say to the molder, “Why have you made me like this?” ²⁷ 

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.” ²⁸ 

Roma 11:13

11:13 Now I am speaking to you Gentiles. Seeing that I am an apostle to the Gentiles, I magnify my ministry,

Roma 11:31

11:31 so they too have now been disobedient in order that, by the mercy shown to you, they too may now ²⁹  receive mercy.

Roma 13:12

13:12 The night has advanced toward dawn; the day is near. So then we must lay aside the works of darkness, and put on the weapons of light.

Roma 14:5

14:5 One person regards one day holier than other days, and another regards them all alike. ³⁰  Each must be fully convinced in his own mind.

Roma 14:22

14:22 The faith ³¹  you have, keep to yourself before God. Blessed is the one who does not judge himself by what he approves.

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. ³² 

Roma 15:4

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.

Roma 15:15

15:15 But I have written more boldly to you on some points so as to remind you, because of the grace given to me by God

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

[1:25]  ² tn Grk “who.” 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.

[1:25]  ³ tn Grk “the lie.”

[1:25]  ⁴ tn Or “creature, created things.”

[1:28]  ⁵ tn Grk “and just as they did not approve to have God in knowledge.”

[1:28]  ⁶ tn Grk “the things that are improper.”

[2:16]  ⁷ tn The form of the Greek word is either present or future, but it is best to translate in future because of the context of future judgment.

[2:16]  ⁸ tn Grk “of people.”

[2:16]  ⁹ sn On my gospel cf. Rom 16:25; 2 Tim 2:8.

[4:14]  ¹⁰ tn Grk “rendered inoperative.”

[4:15]  ¹¹ tn Or “violation.”

[4:18]  ¹² tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

[4:18]  ¹³ 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]  ¹⁴ sn A quotation from Gen 17:5.

[4:18]  ¹⁵ tn Grk “according to that which had been spoken.”

[4:18]  ¹⁶ sn A quotation from Gen 15:5.

[5:12]  ¹⁷ tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.

[5:12]  ¹⁸ tn The translation of the phrase ἐφ᾿ ᾧ (ef Jw) has been heavily debated. For a discussion of all the possibilities, see C. E. B. Cranfield, “On Some of the Problems in the Interpretation of Romans 5.12,” SJT 22 (1969): 324-41. Only a few of the major options can be mentioned here: (1) the phrase can be taken as a relative clause in which the pronoun refers to Adam, “death spread to all people in whom [Adam] all sinned.” (2) The phrase can be taken with consecutive (resultative) force, meaning “death spread to all people with the result that all sinned.” (3) Others take the phrase as causal in force: “death spread to all people because all sinned.”

[7:2]  ¹⁹ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[7:2]  ²⁰ tn Grk “husband.”

[7:2]  sn Paul’s example of the married woman and the law of the marriage illustrates that death frees a person from obligation to the law. Thus, in spiritual terms, a person who has died to what controlled us (v. 6) has been released from the law to serve God in the new life produced by the Spirit.

[7:5]  ²¹ tn That is, before we were in Christ.

[7:5]  ²² tn Or “sinful passions.”

[7:5]  ²³ tn Grk “our members”; the words “of our body” have been supplied to clarify the meaning.

[8:20]  ²⁴ tn Grk “because of the one”; the referent (God) has been specified in the translation for clarity.

[9:20]  ²⁵ tn Grk “O man.”

[9:20]  ²⁶ tn Grk “On the contrary, O man, who are you to talk back to God?”

[9:20]  ²⁷ sn A quotation from Isa 29:16; 45:9.

[11:8]  ²⁸ sn A quotation from Deut 29:4; Isa 29:10.

[11:31]  ²⁹ tc Some important Alexandrian and Western mss (א B D*^,c 1506 pc bo) read νῦν (nun, “now”) here. A few other mss (33 365 pc sa) have ὕστερον (Justeron, “finally”). mss that lack the word are Ì⁴⁶ A D² F G Ψ 1739 1881 Ï latt. External evidence slightly favors omission with good representatives from the major texttypes, and because of the alliance of Alexandrian and Byzantine mss (with the Byzantine going against its normal tendency to embrace the longer reading). Internally, scribes could have added νῦν here to give balance to the preceding clause (οὗτοι νῦν ἠπείθησαν…αὐτοὶ νῦν ἐλεηθῶσιν [|outoi nun hpeiqhsan…autoi nun elehqwsin; “they have now been disobedient…they may now receive mercy”]). However, it seems much more likely that they would have deleted it because of its seeming inappropriateness in this context. That some witnesses have ὕστερον presupposes the presence of νῦν in their ancestors. A decision is difficult, but νῦν is slightly preferred, since it is the more difficult reading and is adequately represented in the mss.

[14:5]  ³⁰ tn Grk “For one judges day from day, and one judges all days.”

[14:22]  ³¹ tc ‡ Several important Alexandrian witnesses (א A B C 048) have the relative pronoun ἥν ({hn, “the faith that you have”) at this juncture, but D F G Ψ 1739 1881 Ï lat co lack it. Without the pronoun, the clause is more ambiguous (either “Keep the faith [that] you have between yourself and God” or “Do you have faith? Keep it between yourself and God”). The pronoun thus looks to be a motivated reading, created to clarify the meaning of the text. Even though it is found in the better witnesses, in this instance internal evidence should be given preference. NA²⁷ places the word in brackets, indicating some doubt as to its authenticity.

[15:1]  ³² 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.”