Roma 12:20

12:20 Rather, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head. ¹ 

Roma 3:4

3:4 Absolutely not! Let God be proven true, and every human being ²  shown up as a liar, ³  just as it is written: “so that you will be justified ⁴  in your words and will prevail when you are judged.” ⁵ 

Roma 3:31

3:31 Do we then nullify ⁶  the law through faith? Absolutely not! Instead ⁷  we uphold the law.

Roma 4:20

4:20 He ⁸  did not waver in unbelief about the promise of God but was strengthened in faith, giving glory to God.

Roma 15:2

15:2 Let each of us please his neighbor for his good to build him up.

Roma 14:13

Exhortation for the Strong not to Destroy the Weak

14:13 Therefore we must not pass judgment on one another, but rather determine never to place an obstacle or a trap before a brother or sister. ⁹ 

Roma 3:12

3:12 All have turned away,

together they have become worthless;

there is no one who shows kindness, not even one.” ¹⁰ 

Roma 7:10

7:10 and I died. So ¹¹  I found that the very commandment that was intended to bring life brought death! ¹² 

Roma 8:37

8:37 No, in all these things we have complete victory ¹³  through him ¹⁴  who loved us!

Roma 9:31

9:31 but Israel even though pursuing ¹⁵  a law of righteousness ¹⁶  did not attain it. ¹⁷ 

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 ¹⁸  were darkened.

Roma 6:13

6:13 and do not present your members to sin as instruments ¹⁹  to be used for unrighteousness, ²⁰  but present yourselves to God as those who are alive from the dead and your members to God as instruments ²¹  to be used for righteousness.

Roma 2:10

2:10 but ²²  glory and honor and peace for everyone who does good, for the Jew first and also the Greek.

Roma 3:20

3:20 For no one is declared righteous before him ²³  by the works of the law, ²⁴  for through the law comes ²⁵  the knowledge of sin.

Roma 7:19

7:19 For I do not do the good I want, but I do the very evil I do not want!

Roma 8:15

8:15 For you did not receive the spirit of slavery leading again to fear, ²⁶  but you received the Spirit of adoption, ²⁷  by whom ²⁸  we cry, “Abba, Father.”

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 11:9

11:9 And David says,

“Let their table become a snare and trap,

a stumbling block and a retribution for them;

Roma 11:20

11:20 Granted! ²⁹  They were broken off because of their unbelief, but you stand by faith. Do not be arrogant, but fear!

Roma 11:23

11:23 And even they – if they do not continue in their unbelief – will be grafted in, for God is able to graft them in again.

Roma 14:9

14:9 For this reason Christ died and returned to life, so that he may be the Lord of both the dead and the living.

Roma 1:27

1:27 and likewise the men also abandoned natural relations with women ³⁰  and were inflamed in their passions ³¹  for one another. Men ³²  committed shameless acts with men and received in themselves the due penalty for their error.

Roma 2:29

2:29 but someone is a Jew who is one inwardly, and circumcision is of the heart ³³  by the Spirit ³⁴  and not by the written code. ³⁵  This person’s ³⁶  praise is not from people but from God.

Roma 7:7

7:7 What shall we say then? Is the law sin? Absolutely not! Certainly, I ³⁷  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 ³⁸  if the law had not said, “Do not covet.” ³⁹ 

Roma 7:23

7:23 But I see a different law in my members waging war against the law of my mind and making me captive to the law of sin that is in my members.

[12:20]  ¹ sn A quotation from Prov 25:21-22.

[3:4]  ² tn Grk “every man”; but ἄνθρωπος (anqrwpo") is used in a generic sense here to stress humanity rather than masculinity.

[3:4]  ³ 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]  ⁴ 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]  ⁵ tn Or “prevail when you judge.” A quotation from Ps 51:4.

[3:31]  ⁶ tn Grk “render inoperative.”

[3:31]  ⁷ tn Grk “but” (Greek ἀλλά, alla).

[4:20]  ⁸ tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.

[14:13]  ⁹ tn Grk “brother.”

[3:12]  ¹⁰ sn Verses 10-12 are a quotation from Ps 14:1-3.

[7:10]  ¹¹ tn Here καί (kai) has been translated as “So” to indicate the result of the statement in the previous verse. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[7:10]  ¹² tn Grk “and there was found in/for me the commandment which was for life – this was for death.”

[8:37]  ¹³ tn BDAG 1034 s.v. ὑπερνικάω states, “as a heightened form of νικᾶν prevail completely ὑπερνικῶμεν we are winning a most glorious victory Ro 8:37.”

[8:37]  ¹⁴ tn Here the referent could be either God or Christ, but in v. 39 it is God’s love that is mentioned.

[9:31]  ¹⁵ tn Or “who pursued.” The participle could be taken adverbially or adjectivally.

[9:31]  ¹⁶ 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]  ¹⁷ tn Grk “has not attained unto the law.”

[1:21]  ¹⁸ tn Grk “heart.”

[6:13]  ¹⁹ tn Or “weapons, tools.”

[6:13]  ²⁰ tn Or “wickedness, injustice.”

[6:13]  ²¹ tn Or “weapons, tools.”

[2:10]  ²² tn Grk “but even,” to emphasize the contrast. The second word has been omitted since it is somewhat redundant in English idiom.

[3:20]  ²³ sn An allusion to Ps 143:2.

[3:20]  ²⁴ tn Grk “because by the works of the law no flesh is justified before him.” Some recent scholars have understood the phrase ἒργα νόμου (erga nomou, “works of the law”) to refer not to obedience to the Mosaic law generally, but specifically to portions of the law that pertain to things like circumcision and dietary laws which set the Jewish people apart from the other nations (e.g., J. D. G. Dunn, Romans [WBC], 1:155). Other interpreters, like C. E. B. Cranfield (“‘The Works of the Law’ in the Epistle to the Romans,” JSNT 43 [1991]: 89-101) reject this narrow interpretation for a number of reasons, among which the most important are: (1) The second half of v. 20, “for through the law comes the knowledge of sin,” is hard to explain if the phrase “works of the law” is understood in a restricted sense; (2) the plural phrase “works of the law” would have to be understood in a different sense from the singular phrase “the work of the law” in 2:15; (3) similar phrases involving the law in Romans (2:13, 14; 2:25, 26, 27; 7:25; 8:4; and 13:8) which are naturally related to the phrase “works of the law” cannot be taken to refer to circumcision (in fact, in 2:25 circumcision is explicitly contrasted with keeping the law). Those interpreters who reject the “narrow” interpretation of “works of the law” understand the phrase to refer to obedience to the Mosaic law in general.

[3:20]  ²⁵ tn Grk “is.”

[8:15]  ²⁶ tn Grk “slavery again to fear.”

[8:15]  ²⁷ tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).”

[8:15]  ²⁸ tn Or “in that.”

[11:20]  ²⁹ tn Grk “well!”, an adverb used to affirm a statement. It means “very well,” “you are correct.”

[1:27]  ³⁰ tn Grk “likewise so also the males abandoning the natural function of the female.”

[1:27]  ³¹ tn Grk “burned with intense desire” (L&N 25.16).

[1:27]  ³² tn Grk “another, men committing…and receiving,” continuing the description of their deeds. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:29]  ³³ sn On circumcision is of the heart see Lev 26:41; Deut 10:16; Jer 4:4; Ezek 44:9.

[2:29]  ³⁴ 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]  ³⁵ tn Grk “letter.”

[2:29]  ³⁶ 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.

[7:7]  ³⁷ 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]  ³⁸ tn Grk “I would not have known covetousness.”

[7:7]  ³⁹ sn A quotation from Exod 20:17 and Deut 5:21.