Roma 1:11

1:11 For I long to see you, so that I may impart to you some spiritual gift ¹  to strengthen you,

Roma 1:26

1:26 For this reason God gave them over to dishonorable passions. For their women exchanged the natural sexual relations for unnatural ones, ² 

Roma 2:5

2:5 But because of your stubbornness ³  and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed! ⁴ 

Roma 3:26

3:26 This was ⁵  also to demonstrate ⁶  his righteousness in the present time, so that he would be just ⁷  and the justifier of the one who lives because of Jesus’ faithfulness. ⁸ 

Roma 4:18-20

4:18 Against hope Abraham ⁹  believed ¹⁰  in hope with the result that he became the father of many nations ¹¹  according to the pronouncement, ¹²  “so will your descendants be.” ¹³  4:19 Without being weak in faith, he considered ¹⁴  his own body as dead ¹⁵  (because he was about one hundred years old) and the deadness of Sarah’s womb. 4:20 He ¹⁶  did not waver in unbelief about the promise of God but was strengthened in faith, giving glory to God.

Roma 7:8

7:8 But sin, seizing the opportunity through the commandment, produced in me all kinds of wrong desires. ¹⁷  For apart from the law, sin is dead.

Roma 8:28

8:28 And we know that all things work together ¹⁸  for good for those who love God, who are called according to his purpose,

Roma 9:20

9:20 But who indeed are you – a mere human being ¹⁹  – to talk back to God? ²⁰  Does what is molded say to the molder, “Why have you made me like this?” ²¹ 

Roma 9:23

9:23 And what if he is willing to make known the wealth of his glory on the objects ²²  of mercy that he has prepared beforehand for glory –

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 11:14

11:14 if somehow I could provoke my people to jealousy and save some of them.

Roma 11:28

11:28 In regard to the gospel they are enemies for your sake, but in regard to election they are dearly loved for the sake of the fathers.

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 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 14:2

14:2 One person believes in eating everything, but the weak person eats only vegetables.

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. ²³ 

Roma 15:14

Paul’s Motivation for Writing the Letter

15:14 But I myself am fully convinced about you, my brothers and sisters, ²⁴  that you yourselves are full of goodness, filled with all knowledge, and able to instruct one another.

[1:11]  ¹ sn Paul does not mean here that he is going to bestow upon the Roman believers what is commonly known as a “spiritual gift,” that is, a special enabling for service given to believers by the Holy Spirit. Instead, this is either a metonymy of cause for effect (Paul will use his own spiritual gifts to edify the Romans), or it simply means something akin to a blessing or benefit in the spiritual realm. It is possible that Paul uses this phrase to connote specifically the broader purpose of his letter, which is for the Romans to understand his gospel, but this seems less likely.

[1:26]  ² tn Grk “for their females exchanged the natural function for that which is contrary to nature.” The term χρῆσις (crhsi") has the force of “sexual relations” here (L&N 23.65).

[2:5]  ³ tn Grk “hardness.” Concerning this imagery, see Jer 4:4; Ezek 3:7; 1 En. 16:3.

[2:5]  ⁴ tn Grk “in the day of wrath and revelation of the righteous judgment of God.”

[3:26]  ⁵ tn The words “This was” have been repeated from the previous verse to clarify that this is a continuation of that thought. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:26]  ⁶ tn Grk “toward a demonstration,” repeating and expanding the purpose of God’s action in v. 25a.

[3:26]  ⁷ tn Or “righteous.”

[3:26]  ⁸ tn Or “of the one who has faith in Jesus.” See note on “faithfulness of Jesus Christ” in v. 22 for the rationale behind the translation “Jesus’ faithfulness.”

[4:18]  ⁹ tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

[4:18]  ¹⁰ 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]  ¹¹ sn A quotation from Gen 17:5.

[4:18]  ¹² tn Grk “according to that which had been spoken.”

[4:18]  ¹³ sn A quotation from Gen 15:5.

[4:19]  ¹⁴ tc Most mss (D F G Ψ 33 1881 Ï it) read “he did not consider” by including the negative particle (οὐ, ou), but others (א A B C 6 81 365 1506 1739 pc co) lack οὐ. The reading which includes the negative particle probably represents a scribal attempt to exalt the faith of Abraham by making it appear that his faith was so strong that he did not even consider the physical facts. But “here Paul does not wish to imply that faith means closing one’s eyes to reality, but that Abraham was so strong in faith as to be undaunted by every consideration” (TCGNT 451). Both on external and internal grounds, the reading without the negative particle is preferred.

[4:19]  ¹⁵ tc ‡ Most witnesses (א A C D Ψ 33 Ï bo) have ἤδη (hdh, “already”) at this point in v. 19. But B F G 630 1739 1881 pc lat sa lack it. Since it appears to heighten the style of the narrative and since there is no easy accounting for an accidental omission, it is best to regard the shorter text as original. NA²⁷ includes the word in brackets, indicating doubt as to its authenticity.

[4:20]  ¹⁶ 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.

[7:8]  ¹⁷ tn Or “covetousness.”

[8:28]  ¹⁸ tc ὁ θεός (Jo qeos, “God”) is found after the verb συνεργεῖ (sunergei, “work”) in v. 28 by Ì⁴⁶ A B 81 sa; the shorter reading is found in א C D F G Ψ 33 1739 1881 Ï latt sy bo. Although the inclusion is supported by a significant early papyrus, the alliance of significant Alexandrian and Western witnesses favors the shorter reading. As well, the longer reading is evidently motivated by a need for clarification. Since ὁ θεός is textually suspect, it is better to read the text without it. This leaves two good translational options: either “he works all things together for good” or “all things work together for good.” In the first instance the subject is embedded in the verb and “God” is clearly implied (as in v. 29). In the second instance, πάντα (panta) becomes the subject of an intransitive verb. In either case, “What is expressed is a truly biblical confidence in the sovereignty of God” (C. E. B. Cranfield, Romans [ICC], 1:427).

[9:20]  ¹⁹ tn Grk “O man.”

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

[9:20]  ²¹ sn A quotation from Isa 29:16; 45:9.

[9:23]  ²² tn Grk “vessels.” This is the same Greek word used in v. 21.

[14:13]  ²³ tn Grk “brother.”

[15:14]  ²⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.