Roma 1:8

Paul’s Desire to Visit Rome

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

Roma 2:7

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

Roma 2:25

2:25 For circumcision ²  has its value if you practice the law, but ³  if you break the law, ⁴  your circumcision has become uncircumcision.

Roma 3:2

3:2 Actually, there are many advantages. ⁵  First of all, ⁶  the Jews ⁷  were entrusted with the oracles of God. ⁸ 

Roma 5:16

5:16 And the gift is not like the one who sinned. ⁹  For judgment, resulting from the one transgression, ¹⁰  led to condemnation, but ¹¹  the gracious gift from the many failures ¹²  led to justification.

Roma 6:11

6:11 So you too consider yourselves ¹³  dead to sin, but ¹⁴  alive to God in Christ Jesus.

Roma 7:12

7:12 So then, the law is holy, and the commandment is holy, righteous, and good.

Roma 7:25

7:25 Thanks be ¹⁵  to God through Jesus Christ our Lord! So then, ¹⁶  I myself serve the law of God with my mind, but ¹⁷  with my flesh I serve ¹⁸  the law of sin.

Roma 8:10

8:10 But if Christ is in you, your body is dead because of sin, but ¹⁹  the Spirit is your life ²⁰  because of righteousness.

Roma 8:17

8:17 And if children, then heirs (namely, heirs of God and also fellow heirs with Christ) ²¹  – if indeed we suffer with him so we may also be glorified with him.

Roma 9:21

9:21 Has the potter no right to make from the same lump of clay ²²  one vessel for special use and another for ordinary use? ²³ 

Roma 10:1

10:1 Brothers and sisters, ²⁴  my heart’s desire and prayer to God on behalf of my fellow Israelites ²⁵  is for their salvation.

Roma 11:13

11:13 Now I am speaking to you Gentiles. Seeing that I am an apostle to the Gentiles, I magnify my ministry,

Roma 11:22

11:22 Notice therefore the kindness and harshness of God – harshness toward those who have fallen, but ²⁶  God’s kindness toward you, provided you continue in his kindness; ²⁷  otherwise you also will be cut off.

Roma 11:28

11:28 In regard to the gospel they are enemies for your sake, but in regard to election they are dearly loved for the sake of the fathers.

Roma 14:2

14:2 One person believes in eating everything, but the weak person eats only vegetables.

Roma 14:5

14:5 One person regards one day holier than other days, and another regards them all alike. ²⁸  Each must be fully convinced in his own mind.

Roma 14:20

14:20 Do not destroy the work of God for the sake of food. For although all things are clean, ²⁹  it is wrong to cause anyone to stumble by what you eat.

Roma 16:19

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.

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

[2:25]  ² 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]  ³ tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:25]  ⁴ tn Grk “if you should be a transgressor of the law.”

[3:2]  ⁵ tn Grk “much in every way.”

[3:2]  ⁶ tc ‡ Most witnesses (א A D² 33 Ï) have γάρ (gar) after μέν (men), though some significant Alexandrian and Western witnesses lack the conjunction (B D* G Ψ 81 365 1506 2464* pc latt). A few mss have γάρ, but not μέν (6 1739 1881). γάρ was frequently added by scribes as a clarifying conjunction, making it suspect here. NA²⁷ has the γάρ in brackets, indicating doubt as to its authenticity.

[3:2]  tn Grk “first indeed that.”

[3:2]  ⁷ tn Grk “they were.”

[3:2]  ⁸ tn The referent of λόγια (logia, “oracles”) has been variously understood: (1) BDAG 598 s.v. λόγιον takes the term to refer here to “God’s promises to the Jews”; (2) some have taken this to refer more narrowly to the national promises of messianic salvation given to Israel (so S. L. Johnson, Jr., “Studies in Romans: Part VII: The Jews and the Oracles of God,” BSac 130 [1973]: 245); (3) perhaps the most widespread interpretation sees the term as referring to the entire OT generally.

[5:16]  ⁹ tn Grk “and not as through the one who sinned [is] the gift.”

[5:16]  ¹⁰ tn The word “transgression” is not in the Greek text at this point, but has been supplied for clarity.

[5:16]  ¹¹ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[5:16]  ¹² tn Or “falls, trespasses,” the same word used in vv. 15, 17, 18, 20.

[6:11]  ¹³ tc ‡ Some Alexandrian and Byzantine mss (Ì^94vid א* B C 81 365 1506 1739 1881 pc) have the infinitive “to be” (εἶναι, einai) following “yourselves”. The infinitive is lacking from some mss of the Alexandrian and Western texttypes (Ì^46vid A D*^,c F G 33^vid pc). The infinitive is found elsewhere in the majority of Byzantine mss, suggesting a scribal tendency toward clarification. The lack of infinitive best explains the rise of the other readings. The meaning of the passage is not significantly altered by inclusion or omission, but on internal grounds omission is more likely. NA²⁷ includes the infinitive in brackets, indicating doubt as to its authenticity.

[6:11]  ¹⁴ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[7:25]  ¹⁵ tc ‡ Most mss (א* A 1739 1881 Ï sy) read “I give thanks to God” rather than “Now thanks be to God” (א¹ [B] Ψ 33 81 104 365 1506 pc), the reading of NA²⁷. The reading with the verb (εὐχαριστῶ τῷ θεῷ, eucaristw tw qew) possibly arose from a transcriptional error in which several letters were doubled (TCGNT 455). The conjunction δέ (de, “now”) is included in some mss as well (א¹ Ψ 33 81 104 365 1506 pc), but it should probably not be considered original. The ms support for the omission of δέ is both excellent and widespread (א* A B D 1739 1881 Ï lat sy), and its addition can be explained as an insertion to smooth out the transition between v. 24 and 25.

[7:25]  ¹⁶ 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.

[7:25]  ¹⁷ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[7:25]  ¹⁸ tn The words “I serve” have been repeated here for clarity.

[8:10]  ¹⁹ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[8:10]  ²⁰ tn Or “life-giving.” Grk “the Spirit is life.”

[8:17]  ²¹ tn Grk “on the one hand, heirs of God; on the other hand, fellow heirs with Christ.” Some prefer to render v. 17 as follows: “And if children, then heirs – that is, heirs of God. Also fellow heirs with Christ if indeed we suffer with him so we may also be glorified with him.” Such a translation suggests two distinct inheritances, one coming to all of God’s children, the other coming only to those who suffer with Christ. The difficulty of this view, however, is that it ignores the correlative conjunctions μέν…δέ (men…de, “on the one hand…on the other hand”): The construction strongly suggests that the inheritances cannot be separated since both explain “then heirs.” For this reason, the preferred translation puts this explanation in parentheses.

[9:21]  ²² tn Grk “Or does not the potter have authority over the clay to make from the same lump.”

[9:21]  ²³ tn Grk “one vessel for honor and another for dishonor.”

[10:1]  ²⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[10:1]  ²⁵ tn Grk “on behalf of them”; the referent (Paul’s fellow Israelites) has been specified in the translation for clarity.

[11:22]  ²⁶ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[11:22]  ²⁷ tn Grk “if you continue in (the) kindness.”

[14:5]  ²⁸ tn Grk “For one judges day from day, and one judges all days.”

[14:20]  ²⁹ sn Here clean refers to food being ceremonially clean.