Roma 1:7

1:7 To all those loved by God in Rome, ¹  called to be saints: ²  Grace and peace to you ³  from God our Father and the Lord Jesus Christ!

Roma 1:28

1:28 And just as they did not see fit to acknowledge God, ⁴  God gave them over to a depraved mind, to do what should not be done. ⁵ 

Roma 1:32

1:32 Although they fully know ⁶  God’s righteous decree that those who practice such things deserve to die, ⁷  they not only do them but also approve of those who practice them. ⁸ 

Roma 2:7

2:7 eternal life to those who by perseverance in good works seek glory and honor and immortality,

Roma 2:10

2:10 but ⁹  glory and honor and peace for everyone who does good, for the Jew first and also the Greek.

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 4:15

4:15 For the law brings wrath, because where there is no law there is no transgression ¹²  either.

Roma 4:18

4:18 Against hope Abraham ¹³  believed ¹⁴  in hope with the result that he became the father of many nations ¹⁵  according to the pronouncement, ¹⁶  “so will your descendants be.” ¹⁷ 

Roma 5:5

5:5 And hope does not disappoint, because the love of God ¹⁸  has been poured out ¹⁹  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 ²⁰  by his blood, ²¹  we will be saved through him from God’s wrath. ²² 

Roma 6:22

6:22 But now, freed ²³  from sin and enslaved to God, you have your benefit ²⁴  leading to sanctification, and the end is eternal life.

Roma 7:18

7:18 For I know that nothing good lives in me, that is, in my flesh. For I want to do the good, but I cannot do it. ²⁵ 

Roma 8:5

8:5 For those who live according to the flesh have their outlook shaped by ²⁶  the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit.

Roma 8:20

8:20 For the creation was subjected to futility – not willingly but because of God ²⁷  who subjected it – in hope

Roma 9:5

9:5 To them belong the patriarchs, ²⁸  and from them, ²⁹  by human descent, ³⁰  came the Christ, ³¹  who is God over all, blessed forever! ³²  Amen.

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 11:4

11:4 But what was the divine response ³³  to him? “I have kept for myself seven thousand people ³⁴  who have not bent the knee to Baal.” ³⁵ 

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.” ³⁶ 

Roma 15:14

Paul’s Motivation for Writing the Letter

15:14 But I myself am fully convinced about you, my brothers and sisters, ³⁷  that you yourselves are full of goodness, filled with all knowledge, and able to instruct one another.

Roma 15:23

15:23 But now there is nothing more to keep me ³⁸  in these regions, and I have for many years desired ³⁹  to come to you

Roma 16:5

16:5 Also greet the church in their house. Greet my dear friend Epenetus, ⁴⁰  who was the first convert ⁴¹  to Christ in the province of Asia. ⁴² 

[1:7]  ¹ map For location see JP4 A1.

[1:7]  ² tn Although the first part of v. 7 is not a complete English sentence, it maintains the “From…to” pattern used in all the Pauline letters to indicate the sender and the recipients. Here, however, there are several intervening verses (vv. 2-6), which makes the first half of v. 7 appear as an isolated sentence fragment.

[1:7]  ³ tn Grk “Grace to you and peace.”

[1:28]  ⁴ tn Grk “and just as they did not approve to have God in knowledge.”

[1:28]  ⁵ tn Grk “the things that are improper.”

[1:32]  ⁶ tn Grk “who, knowing…, not only do them but also approve…” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:32]  ⁷ tn Grk “are worthy of death.”

[1:32]  ⁸ sn “Vice lists” like vv. 28-32 can be found elsewhere in the NT in Matt 15:19; Gal 5:19-21; 1 Tim 1:9-10; and 1 Pet 4:3. An example from the intertestamental period can be found in Wis 14:25-26.

[2:10]  ⁹ tn Grk “but even,” to emphasize the contrast. The second word has been omitted since it is somewhat redundant in English idiom.

[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).

[4:15]  ¹² tn Or “violation.”

[4:18]  ¹³ tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

[4:18]  ¹⁴ 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]  ¹⁵ sn A quotation from Gen 17:5.

[4:18]  ¹⁶ tn Grk “according to that which had been spoken.”

[4:18]  ¹⁷ sn A quotation from Gen 15:5.

[5:5]  ¹⁸ 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]  ¹⁹ sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.

[5:9]  ²⁰ tn Grk “having now been declared righteous.” The participle δικαιωθέντες (dikaiwqente") has been translated as a causal adverbial participle.

[5:9]  ²¹ tn Or, according to BDF §219.3, “at the price of his blood.”

[5:9]  ²² tn Grk “the wrath,” referring to God’s wrath as v. 10 shows.

[6:22]  ²³ tn The two aorist participles translated “freed” and “enslaved” are causal in force; their full force is something like “But now, since you have become freed from sin and since you have become enslaved to God….”

[6:22]  ²⁴ tn Grk “fruit.”

[7:18]  ²⁵ tn Grk “For to wish is present in/with me, but not to do it.”

[8:5]  ²⁶ 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.

[8:20]  ²⁷ tn Grk “because of the one”; the referent (God) has been specified in the translation for clarity.

[9:5]  ²⁸ tn Grk “of whom are the fathers.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:5]  ²⁹ tn Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.

[9:5]  ³⁰ tn Grk “according to the flesh.”

[9:5]  ³¹ tn Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)

[9:5]  ³² tn Or “the Christ, who is over all, God blessed forever,” or “the Messiah. God who is over all be blessed forever!” or “the Messiah who is over all. God be blessed forever!” The translational difficulty here is not text-critical in nature, but is a problem of punctuation. Since the genre of these opening verses of Romans 9 is a lament, it is probably best to take this as an affirmation of Christ’s deity (as the text renders it). Although the other renderings are possible, to see a note of praise to God at the end of this section seems strangely out of place. But for Paul to bring his lament to a crescendo (that is to say, his kinsmen had rejected God come in the flesh), thereby deepening his anguish, is wholly appropriate. This is also supported grammatically and stylistically: The phrase ὁ ὢν (Jo wn, “the one who is”) is most naturally taken as a phrase which modifies something in the preceding context, and Paul’s doxologies are always closely tied to the preceding context. For a detailed examination of this verse, see B. M. Metzger, “The Punctuation of Rom. 9:5,” Christ and the Spirit in the New Testament, 95-112; and M. J. Harris, Jesus as God, 144-72.

[11:4]  ³³ tn Grk “the revelation,” “the oracle.”

[11:4]  ³⁴ 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]  ³⁵ sn A quotation from 1 Kgs 19:18.

[15:3]  ³⁶ sn A quotation from Ps 69:9.

[15:14]  ³⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[15:23]  ³⁸ tn Grk “now no longer having a place…I have.”

[15:23]  ³⁹ tn Grk “but having a desire…for many years.”

[16:5]  ⁴⁰ sn The spelling Epenetus is also used by NIV, NLT; the name is alternately spelled Epaenetus (NASB, NKJV, NRSV).

[16:5]  ⁴¹ tn Grk “first fruit.” This is a figurative use referring to Epenetus as the first Christian convert in the region.

[16:5]  ⁴² 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.