Roma 1:5

1:5 Through him ¹  we have received grace and our apostleship ²  to bring about the obedience ³  of faith ⁴  among all the Gentiles on behalf of his name.

Roma 1:8

Paul’s Desire to Visit Rome

1:8 First of all, ⁵  I thank my God through Jesus Christ for all of you, because your faith is proclaimed throughout the whole world.

Roma 2:17

The Condemnation of the Jew

2:17 But if you call yourself a Jew and rely on the law ⁶  and boast of your relationship to God ⁷ 

Roma 2:25

2:25 For circumcision ⁸  has its value if you practice the law, but ⁹  if you break the law, ¹⁰  your circumcision has become uncircumcision.

Roma 2:27

2:27 And will not the physically uncircumcised man ¹¹  who keeps the law judge you who, despite ¹²  the written code ¹³  and circumcision, transgress the law?

Roma 3:20

3:20 For no one is declared righteous before him ¹⁴  by the works of the law, ¹⁵  for through the law comes ¹⁶  the knowledge of sin.

Roma 3:26-27

3:26 This was ¹⁷  also to demonstrate ¹⁸  his righteousness in the present time, so that he would be just ¹⁹  and the justifier of the one who lives because of Jesus’ faithfulness. ²⁰ 

3:27 Where, then, is boasting? ²¹  It is excluded! By what principle? ²²  Of works? No, but by the principle of faith!

Roma 4:14

4:14 For if they become heirs by the law, faith is empty and the promise is nullified. ²³ 

Roma 5:1

The Expectation of Justification

5:1 ²⁴ Therefore, since we have been declared righteous by faith, we have ²⁵  peace with God through our Lord Jesus Christ,

Roma 5:5

5:5 And hope does not disappoint, because the love of God ²⁶  has been poured out ²⁷  in our hearts through the Holy Spirit who was given to us.

Roma 5:9

5:9 Much more then, because we have now been declared righteous ²⁸  by his blood, ²⁹  we will be saved through him from God’s wrath. ³⁰ 

Roma 5:18-19

5:18 Consequently, ³¹  just as condemnation ³²  for all people ³³  came ³⁴  through one transgression, ³⁵  so too through the one righteous act ³⁶  came righteousness leading to life ³⁷  for all people. 5:19 For just as through the disobedience of the one man ³⁸  many ³⁹  were made sinners, so also through the obedience of one man ⁴⁰  many ⁴¹  will be made righteous.

Roma 6:15

The Believer’s Enslavement to God’s Righteousness

6:15 What then? Shall we sin because we are not under law but under grace? Absolutely not!

Roma 6:21

6:21 So what benefit ⁴²  did you then reap ⁴³  from those things that you are now ashamed of? For the end of those things is death.

Roma 7:8

7:8 But sin, seizing the opportunity through the commandment, produced in me all kinds of wrong desires. ⁴⁴  For apart from the law, sin is dead.

Roma 8:10

8:10 But if Christ is in you, your body is dead because of sin, but ⁴⁵  the Spirit is your life ⁴⁶  because of righteousness.

Roma 9:10

9:10 Not only that, but when Rebekah had conceived children by one man, ⁴⁷  our ancestor Isaac –

Roma 9:15

9:15 For he says to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” ⁴⁸ 

Roma 9:18

9:18 So then, ⁴⁹  God ⁵⁰  has mercy on whom he chooses to have mercy, and he hardens whom he chooses to harden. ⁵¹ 

Roma 9:32

9:32 Why not? Because they pursued ⁵²  it not by faith but (as if it were possible) by works. ⁵³  They stumbled over the stumbling stone, ⁵⁴ 

Roma 10:5-6

10:5 For Moses writes about the righteousness that is by the law: “The one who does these things will live by them.” ⁵⁵  10:6 But the righteousness that is by faith says: “Do not say in your heart, ⁵⁶  ‘Who will ascend into heaven?’” ⁵⁷  (that is, to bring Christ down)

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 11:12

11:12 Now if their transgression means riches for the world and their defeat means riches for the Gentiles, how much more will their full restoration ⁵⁸  bring?

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 14:4

14:4 Who are you to pass judgment on another’s servant? Before his own master he stands or falls. And he will stand, for the Lord ⁵⁹  is able to make him stand.

Roma 14:10

14:10 But you who eat vegetables only – why do you judge your brother or sister? ⁶⁰  And you who eat everything – why do you despise your brother or sister? ⁶¹  For we will all stand before the judgment seat ⁶²  of God.

Roma 14:17

14:17 For the kingdom of God does not consist of food and drink, but righteousness, peace, and joy in the Holy Spirit.

Roma 15:1

Exhortation for the Strong to Help the Weak

15:1 But we who are strong ought to bear with the failings of the weak, and not just please ourselves. ⁶³ 

Roma 15:28

15:28 Therefore after I have completed this and have safely delivered this bounty to them, ⁶⁴  I will set out for Spain by way of you,

Roma 16:5

16:5 Also greet the church in their house. Greet my dear friend Epenetus, ⁶⁵  who was the first convert ⁶⁶  to Christ in the province of Asia. ⁶⁷ 

[1:5]  ¹ tn Grk “through whom.”

[1:5]  ² tn Some interpreters understand the phrase “grace and apostleship” as a hendiadys, translating “grace [i.e., gift] of apostleship.” The pronoun “our” is supplied in the translation to clarify the sense of the statement.

[1:5]  ³ tn Grk “and apostleship for obedience.”

[1:5]  ⁴ tn The phrase ὑπακοὴν πίστεως has been variously understood as (1) an objective genitive (a reference to the Christian faith, “obedience to [the] faith”); (2) a subjective genitive (“the obedience faith produces [or requires]”); (3) an attributive genitive (“believing obedience”); or (4) as a genitive of apposition (“obedience, [namely] faith”) in which “faith” further defines “obedience.” These options are discussed by C. E. B. Cranfield, Romans (ICC), 1:66. Others take the phrase as deliberately ambiguous; see D. B. Garlington, “The Obedience of Faith in the Letter to the Romans: Part I: The Meaning of ὑπακοὴ πίστεως (Rom 1:5; 16:26),” WTJ 52 (1990): 201-24.

[1:8]  ⁵ tn Grk “First.” Paul never mentions a second point, so J. B. Phillips translated “I must begin by telling you….”

[2:17]  ⁶ sn The law refers to the Mosaic law, described mainly in the OT books of Exodus, Leviticus, Numbers, and Deuteronomy.

[2:17]  ⁷ tn Grk “boast in God.” This may be an allusion to Jer 9:24.

[2:25]  ⁸ sn Circumcision refers to male circumcision as prescribed in the OT, which was given as a covenant to Abraham in Gen 17:10-14. Its importance for Judaism can hardly be overstated: According to J. D. G. Dunn (Romans [WBC], 1:120) it was the “single clearest distinguishing feature of the covenant people.” J. Marcus has suggested that the terms used for circumcision (περιτομή, peritomh) and uncircumcision (ἀκροβυστία, akrobustia) were probably derogatory slogans used by Jews and Gentiles to describe their opponents (“The Circumcision and the Uncircumcision in Rome,” NTS 35 [1989]: 77-80).

[2:25]  ⁹ tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:25]  ¹⁰ tn Grk “if you should be a transgressor of the law.”

[2:27]  ¹¹ tn Grk “the uncircumcision by nature.” The word “man” is supplied here to make clear that male circumcision (or uncircumcision) is in view.

[2:27]  ¹² tn Grk “through,” but here the preposition seems to mean “(along) with,” “though provided with,” as BDAG 224 s.v. διά A.3.c indicates.

[2:27]  ¹³ tn Grk “letter.”

[3:20]  ¹⁴ sn An allusion to Ps 143:2.

[3:20]  ¹⁵ 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]  ¹⁶ tn Grk “is.”

[3:26]  ¹⁷ 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]  ¹⁸ tn Grk “toward a demonstration,” repeating and expanding the purpose of God’s action in v. 25a.

[3:26]  ¹⁹ tn Or “righteous.”

[3:26]  ²⁰ 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.”

[3:27]  ²¹ tn Although a number of interpreters understand the “boasting” here to refer to Jewish boasting, others (e.g. C. E. B. Cranfield, “‘The Works of the Law’ in the Epistle to the Romans,” JSNT 43 [1991]: 96) take the phrase to refer to all human boasting before God.

[3:27]  ²² tn Grk “By what sort of law?”

[4:14]  ²³ tn Grk “rendered inoperative.”

[5:1]  ²⁴ sn Many interpreters see Rom 5:1 as beginning the second major division of the letter.

[5:1]  ²⁵ tc A number of important witnesses have the subjunctive ἔχωμεν (ecwmen, “let us have”) instead of ἔχομεν (ecomen, “we have”) in v. 1. Included in the subjunctive’s support are א* A B* C D K L 33 81 630 1175 1739* pm lat bo. But the indicative is not without its supporters: א¹ B² F G P Ψ 0220^vid 104 365 1241 1505 1506 1739^c 1881 2464 pm. If the problem were to be solved on an external basis only, the subjunctive would be preferred. Because of this, the “A” rating on behalf of the indicative in the UBS⁴ appears overly confident. Nevertheless, the indicative is probably correct. First, the earliest witness to Rom 5:1 has the indicative (0220^vid, third century). Second, the first set of correctors is sometimes, if not often, of equal importance with the original hand. Hence, א¹ might be given equal value with א*. Third, there is a good cross-section of witnesses for the indicative: Alexandrian (in 0220^vid, probably א¹ 1241 1506 1881 al), Western (in F G), and Byzantine (noted in NA²⁷ as pm). Thus, although the external evidence is strongly in favor of the subjunctive, the indicative is represented well enough that its ancestry could easily go back to the original. Turning to the internal evidence, the indicative gains much ground. (1) The variant may have been produced via an error of hearing (since omicron and omega were pronounced alike in ancient Greek). This, of course, does not indicate which reading was original – just that an error of hearing may have produced one of them. In light of the indecisiveness of the transcriptional evidence, intrinsic evidence could play a much larger role. This is indeed the case here. (2) The indicative fits well with the overall argument of the book to this point. Up until now, Paul has been establishing the “indicatives of the faith.” There is only one imperative (used rhetorically) and only one hortatory subjunctive (and this in a quotation within a diatribe) up till this point, while from ch. 6 on there are sixty-one imperatives and seven hortatory subjunctives. Clearly, an exhortation would be out of place in ch. 5. (3) Paul presupposes that the audience has peace with God (via reconciliation) in 5:10. This seems to assume the indicative in v. 1. (4) As C. E. B. Cranfield notes, “it would surely be strange for Paul, in such a carefully argued writing as this, to exhort his readers to enjoy or to guard a peace which he has not yet explicitly shown to be possessed by them” (Romans [ICC], 1:257). (5) The notion that εἰρήνην ἔχωμεν (eirhnhn ecwmen) can even naturally mean “enjoy peace” is problematic (ExSyn 464), yet those who embrace the subjunctive have to give the verb some such force. Thus, although the external evidence is stronger in support of the subjunctive, the internal evidence points to the indicative. Although a decision is difficult, ἔχομεν appears to be the authentic reading.

[5:5]  ²⁶ 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]  ²⁷ sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.

[5:9]  ²⁸ tn Grk “having now been declared righteous.” The participle δικαιωθέντες (dikaiwqente") has been translated as a causal adverbial participle.

[5:9]  ²⁹ tn Or, according to BDF §219.3, “at the price of his blood.”

[5:9]  ³⁰ tn Grk “the wrath,” referring to God’s wrath as v. 10 shows.

[5:18]  ³¹ tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

[5:18]  ³² tn Grk “[it is] unto condemnation for all people.”

[5:18]  ³³ tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.

[5:18]  ³⁴ tn There are no verbs in the Greek text of v. 18, forcing translators to supply phrases like “came through one transgression,” “resulted from one transgression,” etc.

[5:18]  ³⁵ sn One transgression refers to the sin of Adam in Gen 3:1-24.

[5:18]  ³⁶ sn The one righteous act refers to Jesus’ death on the cross.

[5:18]  ³⁷ tn Grk “righteousness of life.”

[5:19]  ³⁸ sn Here the one man refers to Adam (cf. 5:14).

[5:19]  ³⁹ tn Grk “the many.”

[5:19]  ⁴⁰ sn One man refers here to Jesus Christ.

[5:19]  ⁴¹ tn Grk “the many.”

[6:21]  ⁴² tn Grk “fruit.”

[6:21]  ⁴³ tn Grk “have,” in a tense emphasizing their customary condition in the past.

[7:8]  ⁴⁴ tn Or “covetousness.”

[8:10]  ⁴⁵ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[8:10]  ⁴⁶ tn Or “life-giving.” Grk “the Spirit is life.”

[9:10]  ⁴⁷ tn Or possibly “by one act of sexual intercourse.” See D. Moo, Romans (NICNT), 579.

[9:15]  ⁴⁸ sn A quotation from Exod 33:19.

[9:18]  ⁴⁹ sn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

[9:18]  ⁵⁰ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[9:18]  ⁵¹ tn Grk “So then, he has mercy on whom he desires, and he hardens whom he desires.”

[9:32]  ⁵² tn Grk “Why? Because not by faith but as though by works.” The verb (“they pursued [it]”) is to be supplied from the preceding verse for the sake of English style; yet a certain literary power is seen in Paul’s laconic style.

[9:32]  ⁵³ tc Most mss, especially the later ones (א² D Ψ 33 Ï sy), read νόμου (nomou, “of the law”) here, echoing Paul’s usage in Rom 3:20, 28 and elsewhere. The qualifying phrase is lacking in א* A B F G 6 629 630 1739 1881 pc lat co. The longer reading thus is weaker externally and internally, being motivated apparently by a need to clarify.

[9:32]  tn Grk “but as by works.”

[9:32]  ⁵⁴ tn Grk “the stone of stumbling.”

[10:5]  ⁵⁵ sn A quotation from Lev 18:5.

[10:6]  ⁵⁶ sn A quotation from Deut 9:4.

[10:6]  ⁵⁷ sn A quotation from Deut 30:12.

[11:12]  ⁵⁸ tn Or “full inclusion”; Grk “their fullness.”

[14:4]  ⁵⁹ tc Most mss, especially Western and Byzantine (D F G 048 33 1739 1881 Ï latt), read θεός (qeos, “God”) in place of κύριος (kurios, “Lord”) here. However, κύριος is found in many of the most important mss (Ì⁴⁶ א A B C P Ψ pc co), and θεός looks to be an assimilation to θεός in v. 3.

[14:10]  ⁶⁰ tn Grk “But why do you judge your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “weak” Christian who eats only vegetables (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.

[14:10]  ⁶¹ tn Grk “Or again, why do you despise your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “strong” Christian who eats everything (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.

[14:10]  ⁶² sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

[15:1]  ⁶³ tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”

[15:28]  ⁶⁴ tn Grk “have sealed this fruit to them.”

[16:5]  ⁶⁵ sn The spelling Epenetus is also used by NIV, NLT; the name is alternately spelled Epaenetus (NASB, NKJV, NRSV).

[16:5]  ⁶⁶ tn Grk “first fruit.” This is a figurative use referring to Epenetus as the first Christian convert in the region.

[16:5]  ⁶⁷ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.