Roma 1:28

1:28 And just as they did not see fit to acknowledge God, ¹  God gave them over to a depraved mind, to do what should not be done. ² 

Roma 3:5

3:5 But if our unrighteousness demonstrates ³  the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is he? ⁴  (I am speaking in human terms.) ⁵ 

Roma 3:20

3:20 For no one is declared righteous before him ⁶  by the works of the law, ⁷  for through the law comes ⁸  the knowledge of sin.

Roma 5:5

5:5 And hope does not disappoint, because the love of God ⁹  has been poured out ¹⁰  in our hearts through the Holy Spirit who was given to us.

Roma 6:9

6:9 We know ¹¹  that since Christ has been raised from the dead, he is never going to die ¹²  again; death no longer has mastery over him.

Roma 9:25

9:25 As he also says in Hosea:

“I will call those who were not my people, ‘My people,’ and I will call her who was unloved, ¹³  ‘My beloved.’” ¹⁴ 

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.” ¹⁵ 

Roma 11:1

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 11:4

11:4 But what was the divine response ¹⁶  to him? “I have kept for myself seven thousand people ¹⁷  who have not bent the knee to Baal.” ¹⁸ 

Roma 11:11

11:11 I ask then, they did not stumble into an irrevocable fall, ¹⁹  did they? Absolutely not! But by their transgression salvation has come to the Gentiles, to make Israel ²⁰  jealous.

Roma 15:3

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.” ²¹ 

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

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

[1:28]  ² tn Grk “the things that are improper.”

[3:5]  ³ tn Or “shows clearly.”

[3:5]  ⁴ tn Grk “That God is not unjust to inflict wrath, is he?”

[3:5]  ⁵ sn The same expression occurs in Gal 3:15, and similar phrases in Rom 6:19 and 1 Cor 9:8.

[3:20]  ⁶ sn An allusion to Ps 143:2.

[3:20]  ⁷ 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]  ⁸ tn Grk “is.”

[5:5]  ⁹ tn The phrase ἡ ἀγάπη τοῦ θεοῦ (Jh agaph tou qeou, “the love of God”) could be interpreted as either an objective genitive (“our love for God”), subjective genitive (“God’s love for us”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). The immediate context, which discusses what God has done for believers, favors a subjective genitive, but the fact that this love is poured out within the hearts of believers implies that it may be the source for believers’ love for God; consequently an objective genitive cannot be ruled out. It is possible that both these ideas are meant in the text and that this is a plenary genitive: “The love that comes from God and that produces our love for God has been poured out within our hearts through the Holy Spirit who was given to us” (ExSyn 121).

[5:5]  ¹⁰ sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.

[6:9]  ¹¹ tn Grk “knowing.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:9]  ¹² tn The present tense here has been translated as a futuristic present (see ExSyn 536, where this verse is listed as an example).

[9:25]  ¹³ tn Grk “and her who was not beloved, ‘Beloved.’”

[9:25]  ¹⁴ sn A quotation from Hos 2:23.

[10:20]  ¹⁵ sn A quotation from Isa 65:1.

[11:4]  ¹⁶ tn Grk “the revelation,” “the oracle.”

[11:4]  ¹⁷ 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]  ¹⁸ sn A quotation from 1 Kgs 19:18.

[11:11]  ¹⁹ tn Grk “that they might fall.”

[11:11]  ²⁰ tn Grk “them”; the referent (Israel, cf. 11:7) has been specified in the translation for clarity.

[15:3]  ²¹ sn A quotation from Ps 69:9.