Roma 1:4

1:4 who was appointed the Son-of-God-in-power ¹  according to the Holy Spirit ²  by the resurrection ³  from the dead, Jesus Christ our Lord.

Roma 2:10

2:10 but ⁴  glory and honor and peace for everyone who does good, for the Jew first and also the Greek.

Roma 2:15

2:15 They ⁵  show that the work of the law is written ⁶  in their hearts, as their conscience bears witness and their conflicting thoughts accuse or else defend ⁷  them, ⁸ 

Roma 3:30

3:30 Since God is one, ⁹  he will justify the circumcised by faith and the uncircumcised through faith.

Roma 4:4

4:4 Now to the one who works, his pay is not credited due to grace but due to obligation. ¹⁰ 

Roma 4:13

4:13 For the promise ¹¹  to Abraham or to his descendants that he would inherit the world was not fulfilled through the law, but through the righteousness that comes by faith.

Roma 8:5

8:5 For those who live according to the flesh have their outlook shaped by ¹²  the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit.

Roma 9:1

Israel’s Rejection Considered

9:1 ¹³ I am telling the truth in Christ (I am not lying!), for my conscience assures me ¹⁴  in the Holy Spirit –

Roma 9:10

9:10 Not only that, but when Rebekah had conceived children by one man, ¹⁵  our ancestor Isaac –

Roma 9:30

Israel’s Rejection Culpable

9:30 What shall we say then? – that the Gentiles who did not pursue righteousness obtained it, that is, a righteousness that is by faith,

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 11:15

11:15 For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?

Roma 15:19

15:19 in the power of signs and wonders, in the power of the Spirit of God. So from Jerusalem even as far as Illyricum I have fully preached the gospel of Christ.

Roma 15:31

15:31 Pray ¹⁶  that I may be rescued from those who are disobedient in Judea and that my ministry in Jerusalem may be acceptable to the saints,

Roma 16:18-19

16:18 For these are the kind who do not serve our Lord Christ, but their own appetites. By their smooth talk and flattery they deceive the minds ¹⁷  of the naive. 16:19 Your obedience is known to all and thus I rejoice over you. But I want you to be wise in what is good and innocent in what is evil.

[1:4]  ¹ sn Appointed the Son-of-God-in-power. Most translations render the Greek participle ὁρισθέντος (Jorisqentos, from ὁρίζω, Jorizw) “declared” or “designated” in order to avoid the possible interpretation that Jesus was appointed the Son of God by the resurrection. However, the Greek term ὁρίζω is used eight times in the NT, and it always has the meaning “to determine, appoint.” Paul is not saying that Jesus was appointed the “Son of God by the resurrection” but “Son-of-God-in-power by the resurrection,” as indicated by the hyphenation. He was born in weakness in human flesh (with respect to the flesh, v. 3) and he was raised with power. This is similar to Matt 28:18 where Jesus told his disciples after the resurrection, “All authority in heaven and on earth has been given to me.”

[1:4]  ² tn Grk “spirit of holiness.” Some interpreters take the phrase to refer to Christ’s own inner spirit, which was characterized by holiness.

[1:4]  ³ tn Or “by his resurrection.” Most interpreters see this as a reference to Jesus’ own resurrection, although some take it to refer to the general resurrection at the end of the age, of which Jesus’ resurrection is the first installment (cf. 1 Cor 15:23).

[2:10]  ⁴ tn Grk “but even,” to emphasize the contrast. The second word has been omitted since it is somewhat redundant in English idiom.

[2:15]  ⁵ 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.

[2:15]  ⁶ tn Grk “show the work of the law [to be] written,” with the words in brackets implied by the Greek construction.

[2:15]  ⁷ tn Or “excuse.”

[2:15]  ⁸ tn Grk “their conscience bearing witness and between the thoughts accusing or also defending one another.”

[3:30]  ⁹ tn Grk “but if indeed God is one.”

[4:4]  ¹⁰ tn Grk “not according to grace but according to obligation.”

[4:13]  ¹¹ sn Although a singular noun, the promise is collective and does not refer only to Gen 12:7, but as D. Moo (Romans 1-8 [WEC], 279) points out, refers to multiple aspects of the promise to Abraham: multiplied descendants (Gen 12:2), possession of the land (Gen 13:15-17), and his becoming the vehicle of blessing to all people (Gen 12:13).

[8:5]  ¹² tn Grk “think on” or “are intent on” (twice in this verse). What is in view here is not primarily preoccupation, however, but worldview. Translations like “set their mind on” could be misunderstood by the typical English reader to refer exclusively to preoccupation.

[9:1]  ¹³ sn Rom 9:1–11:36. These three chapters are among the most difficult and disputed in Paul’s Letter to the Romans. One area of difficulty is the relationship between Israel and the church, especially concerning the nature and extent of Israel’s election. Many different models have been constructed to express this relationship. For a representative survey, see M. Barth, The People of God (JSNTSup), 22-27. The literary genre of these three chapters has been frequently identified as a diatribe, a philosophical discussion or conversation evolved by the Cynic and Stoic schools of philosophy as a means of popularizing their ideas (E. Käsemann, Romans, 261 and 267). But other recent scholars have challenged the idea that Rom 9–11 is characterized by diatribe. Scholars like R. Scroggs and E. E. Ellis have instead identified the material in question as midrash. For a summary and discussion of the rabbinic connections, see W. R. Stegner, “Romans 9.6-29 – A Midrash,” JSNT 22 (1984): 37-52.

[9:1]  ¹⁴ tn Or “my conscience bears witness to me.”

[9:10]  ¹⁵ tn Or possibly “by one act of sexual intercourse.” See D. Moo, Romans (NICNT), 579.

[15:31]  ¹⁶ tn Verses 30-31 form one long sentence in the Greek but have been divided into two distinct sentences for clarity in English.

[16:18]  ¹⁷ tn Grk “hearts.”