Roma 8:13

8:13 (for if you live according to the flesh, you will ¹  die), ²  but if by the Spirit you put to death the deeds of the body you will live.

Roma 11:15-16

11:15 For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead? 11:16 If the first portion ³  of the dough offered is holy, then the whole batch is holy, and if the root is holy, so too are the branches. ⁴ 

Roma 2:17

The Condemnation of the Jew

2:17 But if you call yourself a Jew and rely on the law ⁵  and boast of your relationship to God ⁶ 

Roma 4:2

4:2 For if Abraham was declared righteous ⁷  by the works of the law, he has something to boast about – but not before God.

Roma 4:14

4:14 For if they become heirs by the law, faith is empty and the promise is nullified. ⁸ 

Roma 5:6

5:6 For while we were still helpless, at the right time Christ died for the ungodly.

Roma 6:8

6:8 Now if we died with Christ, we believe that we will also live with him.

Roma 7:16

7:16 But if I do what I don’t want, I agree that the law is good. ⁹ 

Roma 8:25

8:25 But if we hope for what we do not see, we eagerly wait for it with endurance. ¹⁰ 

Roma 8:31

8:31 What then shall we say about these things? If God is for us, who can be against us?

Roma 11:6

11:6 And if it is by grace, it is no longer by works, otherwise grace would no longer be grace.

Roma 11:14

11:14 if somehow I could provoke my people to jealousy and save some of them.

Roma 11:21

11:21 For if God did not spare the natural branches, perhaps he will not spare you.

Roma 12:18

12:18 If possible, so far as it depends on you, live peaceably with all people. ¹¹ 

Roma 7:7

7:7 What shall we say then? Is the law sin? Absolutely not! Certainly, I ¹²  would not have known sin except through the law. For indeed I would not have known what it means to desire something belonging to someone else ¹³  if the law had not said, “Do not covet.” ¹⁴ 

Roma 3:3

3:3 What then? If some did not believe, does their unbelief nullify the faithfulness of God?

Roma 6:5

6:5 For if we have become united with him in the likeness of his death, we will certainly also be united in the likeness of his resurrection. ¹⁵ 

Roma 8:10

8:10 But if Christ is in you, your body is dead because of sin, but ¹⁶  the Spirit is your life ¹⁷  because of righteousness.

Roma 8:17

8:17 And if children, then heirs (namely, heirs of God and also fellow heirs with Christ) ¹⁸  – if indeed we suffer with him so we may also be glorified with him.

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 ¹⁹  bring?

Roma 11:18

11:18 do not boast over the branches. But if you boast, remember that you do not support the root, but the root supports you.

Roma 13:8

Exhortation to Love Neighbors

13:8 Owe no one anything, except to love one another, for the one who loves his neighbor has fulfilled the law.

Roma 1:10

1:10 and I always ask ²⁰  in my prayers, if perhaps now at last I may succeed in visiting you according to the will of God. ²¹ 

Roma 3:5

3:5 But if our unrighteousness demonstrates ²²  the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is he? ²³  (I am speaking in human terms.) ²⁴ 

Roma 3:7

3:7 For if by my lie the truth of God enhances ²⁵  his glory, why am I still actually being judged as a sinner?

Roma 5:10

5:10 For if while we were enemies we were reconciled to God through the death of his Son, how much more, since we have been reconciled, will we be saved by his life?

Roma 7:20

7:20 Now if I do what I do not want, it is no longer me doing it but sin that lives in me.

Roma 9:20

9:20 But who indeed are you – a mere human being ²⁶  – to talk back to God? ²⁷  Does what is molded say to the molder, “Why have you made me like this?” ²⁸ 

Roma 9:22

9:22 But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects ²⁹  of wrath ³⁰  prepared for destruction? ³¹ 

Roma 9:29

9:29 Just ³²  as Isaiah predicted,

“If the Lord of armies ³³  had not left us descendants,

we would have become like Sodom,

and we would have resembled Gomorrah.” ³⁴ 

Roma 11:17

11:17 Now if some of the branches were broken off, and you, a wild olive shoot, were grafted in among them and participated in ³⁵  the richness of the olive root,

Roma 13:1

Submission to Civil Government

13:1 Let every person be subject to the governing authorities. For there is no authority except by God’s appointment, ³⁶  and the authorities that exist have been instituted by God.

Roma 14:14-15

14:14 I know and am convinced in the Lord Jesus that there is nothing unclean in itself; still, it is unclean to the one who considers it unclean. 14:15 For if your brother or sister ³⁷  is distressed because of what you eat, ³⁸  you are no longer walking in love. ³⁹  Do not destroy by your food someone for whom Christ died.

Roma 15:27

15:27 For they were pleased to do this, and indeed they are indebted to the Jerusalem saints. ⁴⁰  For if the Gentiles have shared in their spiritual things, they are obligated also to minister to them in material things.

Roma 2:1

The Condemnation of the Moralist

2:1 ⁴¹ Therefore ⁴²  you are without excuse, ⁴³  whoever you are, ⁴⁴  when you judge someone else. ⁴⁵  For on whatever grounds ⁴⁶  you judge another, you condemn yourself, because you who judge practice the same things.

Roma 5:17

5:17 For if, by the transgression of the one man, ⁴⁷  death reigned through the one, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ!

Roma 8:9

8:9 You, however, are not in ⁴⁸  the flesh but in the Spirit, if indeed the Spirit of God lives in you. Now if anyone does not have the Spirit of Christ, this person does not belong to him.

Roma 8:11

8:11 Moreover if the Spirit of the one ⁴⁹  who raised Jesus from the dead lives in you, the one who raised Christ ⁵⁰  from the dead will also make your mortal bodies alive through his Spirit who lives in you. ⁵¹ 

Roma 11:24

11:24 For if you were cut off from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these natural branches be grafted back into their own olive tree?

Roma 13:9

13:9 For the commandments, ⁵²  “Do not commit adultery, do not murder, do not steal, do not covet,” ⁵³  (and if there is any other commandment) are summed up in this, “Love your neighbor as yourself.” ⁵⁴ 

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 ⁵⁵  is able to make him stand.

Roma 5:15

5:15 But the gracious gift is not like the transgression. ⁵⁶  For if the many died through the transgression of the one man, ⁵⁷  how much more did the grace of God and the gift by the grace of the one man Jesus Christ multiply to the many!

[8:13]  ¹ tn Grk “are about to, are certainly going to.”

[8:13]  ² sn This remark is parenthetical to Paul’s argument.

[11:16]  ³ tn Grk “firstfruits,” a term for the first part of something that has been set aside and offered to God before the remainder can be used.

[11:16]  ⁴ sn Most interpreters see Paul as making use of a long-standing metaphor of the olive tree (the root…the branches) as a symbol for Israel. See, in this regard, Jer 11:16, 19. A. T. Hanson, Studies in Paul’s Technique and Theology, 121-24, cites rabbinic use of the figure of the olive tree, and goes so far as to argue that Rom 11:17-24 is a midrash on Jer 11:16-19.

[2:17]  ⁵ sn The law refers to the Mosaic law, described mainly in the OT books of Exodus, Leviticus, Numbers, and Deuteronomy.

[2:17]  ⁶ tn Grk “boast in God.” This may be an allusion to Jer 9:24.

[4:2]  ⁷ tn Or “was justified.”

[4:14]  ⁸ tn Grk “rendered inoperative.”

[7:16]  ⁹ tn Grk “I agree with the law that it is good.”

[8:25]  ¹⁰ tn Or “perseverance.”

[12:18]  ¹¹ tn Here ἄνθρωπος (anqrwpo") is used as a generic and refers to both men and women.

[7:7]  ¹² sn Romans 7:7-25. There has been an enormous debate over the significance of the first person singular pronouns (“I”) in this passage and how to understand their referent. Did Paul intend (1) a reference to himself and other Christians too; (2) a reference to his own pre-Christian experience as a Jew, struggling with the law and sin (and thus addressing his fellow countrymen as Jews); or (3) a reference to himself as a child of Adam, reflecting the experience of Adam that is shared by both Jews and Gentiles alike (i.e., all people everywhere)? Good arguments can be assembled for each of these views, and each has problems dealing with specific statements in the passage. The classic argument against an autobiographical interpretation was made by W. G. Kümmel, Römer 7 und die Bekehrung des Paulus. A good case for seeing at least an autobiographical element in the chapter has been made by G. Theissen, Psychologische Aspekte paulinischer Theologie [FRLANT], 181-268. One major point that seems to favor some sort of an autobiographical reading of these verses is the lack of any mention of the Holy Spirit for empowerment in the struggle described in Rom 7:7-25. The Spirit is mentioned beginning in 8:1 as the solution to the problem of the struggle with sin (8:4-6, 9).

[7:7]  ¹³ tn Grk “I would not have known covetousness.”

[7:7]  ¹⁴ sn A quotation from Exod 20:17 and Deut 5:21.

[6:5]  ¹⁵ tn Grk “we will certainly also of his resurrection.”

[8:10]  ¹⁶ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[8:10]  ¹⁷ tn Or “life-giving.” Grk “the Spirit is life.”

[8:17]  ¹⁸ 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.

[11:12]  ¹⁹ tn Or “full inclusion”; Grk “their fullness.”

[1:10]  ²⁰ tn Grk “remember you, always asking.”

[1:10]  ²¹ tn Grk “succeed in coming to you in the will of God.”

[3:5]  ²² tn Or “shows clearly.”

[3:5]  ²³ tn Grk “That God is not unjust to inflict wrath, is he?”

[3:5]  ²⁴ sn The same expression occurs in Gal 3:15, and similar phrases in Rom 6:19 and 1 Cor 9:8.

[3:7]  ²⁵ tn Grk “abounded unto.”

[9:20]  ²⁶ tn Grk “O man.”

[9:20]  ²⁷ tn Grk “On the contrary, O man, who are you to talk back to God?”

[9:20]  ²⁸ sn A quotation from Isa 29:16; 45:9.

[9:22]  ²⁹ tn Grk “vessels.” This is the same Greek word used in v. 21.

[9:22]  ³⁰ tn Or “vessels destined for wrath.” The genitive ὀργῆς (orghs) could be taken as a genitive of destination.

[9:22]  ³¹ tn Or possibly “objects of wrath that have fit themselves for destruction.” The form of the participle could be taken either as a passive or middle (reflexive). ExSyn 417-18 argues strongly for the passive sense (which is followed in the translation), stating that “the middle view has little to commend it.” First, καταρτίζω (katartizw) is nowhere else used in the NT as a direct or reflexive middle (a usage which, in any event, is quite rare in the NT). Second, the lexical force of this verb, coupled with the perfect tense, suggests something of a “done deal” (against some commentaries that see these vessels as ready for destruction yet still able to avert disaster). Third, the potter-clay motif seems to have one point: The potter prepares the clay.

[9:29]  ³² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:29]  ³³ tn Traditionally, “Lord of hosts”; Grk “Lord Sabaoth,” which means “Lord of the [heavenly] armies,” sometimes translated more generally as “Lord Almighty.”

[9:29]  ³⁴ sn A quotation from Isa 1:9.

[11:17]  ³⁵ tn Grk “became a participant of.”

[13:1]  ³⁶ tn Grk “by God.”

[14:15]  ³⁷ tn Grk “brother.”

[14:15]  ³⁸ tn Grk “on account of food.”

[14:15]  ³⁹ tn Grk “according to love.”

[15:27]  ⁴⁰ tn Grk “to them”; the referent (the Jerusalem saints) has been specified in the translation for clarity.

[2:1]  ⁴¹ sn Rom 2:1-29 presents unusual difficulties for the interpreter. There have been several major approaches to the chapter and the group(s) it refers to: (1) Rom 2:14 refers to Gentile Christians, not Gentiles who obey the Jewish law. (2) Paul in Rom 2 is presenting a hypothetical viewpoint: If anyone could obey the law, that person would be justified, but no one can. (3) The reference to “the ones who do the law” in 2:13 are those who “do” the law in the right way, on the basis of faith, not according to Jewish legalism. (4) Rom 2:13 only speaks about Christians being judged in the future, along with such texts as Rom 14:10 and 2 Cor 5:10. (5) Paul’s material in Rom 2 is drawn heavily from Diaspora Judaism, so that the treatment of the law presented here cannot be harmonized with other things Paul says about the law elsewhere (E. P. Sanders, Paul, the Law, and the Jewish People, 123); another who sees Rom 2 as an example of Paul’s inconsistency in his treatment of the law is H. Räisänen, Paul and the Law [WUNT], 101-9. (6) The list of blessings and curses in Deut 27–30 provide the background for Rom 2; the Gentiles of 2:14 are Gentile Christians, but the condemnation of Jews in 2:17-24 addresses the failure of Jews as a nation to keep the law as a whole (A. Ito, “Romans 2: A Deuteronomistic Reading,” JSNT 59 [1995]: 21-37).

[2:1]  ⁴² tn Some interpreters (e.g., C. K. Barrett, Romans [HNTC], 43) connect the inferential Διό (dio, “therefore”) with 1:32a, treating 1:32b as a parenthetical comment by Paul.

[2:1]  ⁴³ tn That is, “you have nothing to say in your own defense” (so translated by TCNT).

[2:1]  ⁴⁴ tn Grk “O man.”

[2:1]  ⁴⁵ tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”

[2:1]  ⁴⁶ tn Grk “in/by (that) which.”

[5:17]  ⁴⁷ sn Here the one man refers to Adam (cf. 5:14).

[8:9]  ⁴⁸ tn Or “are not controlled by the flesh but by the Spirit.”

[8:11]  ⁴⁹ sn The one who raised Jesus from the dead refers to God (also in the following clause).

[8:11]  ⁵⁰ tc Several mss read ᾿Ιησοῦν (Ihsoun, “Jesus”) after Χριστόν (Criston, “Christ”; א* A D* 630 1506 1739 1881 pc bo); C 81 104 lat have ᾿Ιησοῦν Χριστόν. The shorter reading is more likely to be original, though, both because of external evidence (א² B D² F G Ψ 33 Ï sa) and internal evidence (scribes were much more likely to add the name “Jesus” if it were lacking than to remove it if it were already present in the text, especially to harmonize with the earlier mention of Jesus in the verse).

[8:11]  ⁵¹ tc Most mss (B D F G Ψ 33 1739 1881 Ï lat) have διά (dia) followed by the accusative: “because of his Spirit who lives in you.” The genitive “through his Spirit” is supported by א A C⁽*⁾ 81 104 1505 1506 al, and is slightly preferred.

[13:9]  ⁵² tn Grk “For the…” (with the word “commandments” supplied for clarity). The Greek article (“the”) is used here as a substantiver to introduce the commands that are quoted from the second half of the Decalogue (ExSyn 238).

[13:9]  ⁵³ sn A quotation from Exod 20:13-15, 17; Deut 5:17-19, 21.

[13:9]  ⁵⁴ sn A quotation from Lev 19:18.

[14:4]  ⁵⁵ 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.

[5:15]  ⁵⁶ tn Grk “but not as the transgression, so also [is] the gracious gift.”

[5:15]  ⁵⁷ sn Here the one man refers to Adam (cf. 5:14).