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 ¹  who suppress the truth by their ²  unrighteousness, ³ 

Roma 2:8

2:8 but ⁴  wrath and anger to those who live in selfish ambition ⁵  and do not obey the truth but follow ⁶  unrighteousness.

Roma 2:14

2:14 For whenever the Gentiles, ⁷  who do not have the law, do by nature ⁸  the things required by the law, ⁹  these who do not have the law are a law to themselves.

Roma 3:21

3:21 But now ¹⁰  apart from the law the righteousness of God (which is attested by the law and the prophets) ¹¹  has been disclosed –

Roma 7:1

The Believer’s Relationship to the Law

7:1 Or do you not know, brothers and sisters ¹²  (for I am speaking to those who know the law), that the law is lord over a person ¹³  as long as he lives?

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 8:32

8:32 Indeed, he who ¹⁴  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 8:35

8:35 Who will separate us from the love of Christ? Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword? ¹⁵ 

Roma 10:20

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.” ¹⁶ 

Roma 11:4

11:4 But what was the divine response ¹⁷  to him? “I have kept for myself seven thousand people ¹⁸  who have not bent the knee to Baal.” ¹⁹ 

Roma 11:7

11:7 What then? Israel failed to obtain what it was diligently seeking, but the elect obtained it. The ²⁰  rest were hardened,

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!

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

[1:18]  ³ tn Or “by means of unrighteousness.” Grk “in (by) unrighteousness.”

[2:8]  ⁴ tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:8]  ⁵ tn Grk “those who [are] from selfish ambition.”

[2:8]  ⁶ tn Grk “are persuaded by, obey.”

[2:14]  ⁷ sn Gentile is a NT term for a non-Jew.

[2:14]  ⁸ tn Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:135-37) take the phrase φύσει (fusei, “by nature”) to go with the preceding “do not have the law,” thus: “the Gentiles who do not have the law by nature,” that is, by virtue of not being born Jewish.

[2:14]  ⁹ tn Grk “do by nature the things of the law.”

[3:21]  ¹⁰ tn Νυνὶ δέ (Nuni de, “But now”) could be understood as either (1) logical or (2) temporal in force, but most recent interpreters take it as temporal, referring to a new phase in salvation history.

[3:21]  ¹¹ tn Grk “being witnessed by the law and the prophets,” a remark which is virtually parenthetical to Paul’s argument.

[7:1]  ¹² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[7:1]  ¹³ sn Here person refers to a human being.

[8:32]  ¹⁴ 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?”

[8:35]  ¹⁵ tn Here “sword” is a metonymy that includes both threats of violence and acts of violence, even including death (although death is not necessarily the only thing in view here).

[10:20]  ¹⁶ sn A quotation from Isa 65:1.

[11:4]  ¹⁷ tn Grk “the revelation,” “the oracle.”

[11:4]  ¹⁸ tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it appears to be a generic usage (“people”) since when Paul speaks of a remnant of faithful Israelites (“the elect,” v. 7), he is not referring to males only. It can also be argued, however, that it refers only to adult males here (“men”), perhaps as representative of all the faithful left in Israel.

[11:4]  ¹⁹ sn A quotation from 1 Kgs 19:18.

[11:7]  ²⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.