Roma 1:10

1:10 and I always ask ¹  in my prayers, if perhaps now at last I may succeed in visiting you according to the will of God. ² 

Roma 1:30

1:30 slanderers, haters of God, insolent, arrogant, boastful, contrivers of all sorts of evil, disobedient to parents,

Roma 2:2

2:2 Now we know that God’s judgment is in accordance with truth ³  against those who practice such things.

Roma 3:12

3:12 All have turned away,

together they have become worthless;

there is no one who shows kindness, not even one.” ⁴ 

Roma 3:22

3:22 namely, the righteousness of God through the faithfulness of Jesus Christ ⁵  for all who believe. For there is no distinction,

Roma 4:2

4:2 For if Abraham was declared righteous ⁶  by the works of the law, he has something to boast about – but not before God.

Roma 4:25

4:25 He ⁷  was given over ⁸  because of our transgressions and was raised for the sake of ⁹  our justification. ¹⁰ 

Roma 6:1

The Believer’s Freedom from Sin’s Domination

6:1 What shall we say then? Are we to remain in sin so that grace may increase?

Roma 7:21

7:21 So, I find the law that when I want to do good, evil is present with me.

Roma 8:18

8:18 For I consider that our present sufferings cannot even be compared ¹¹  to the glory that will be revealed to us.

Roma 8:25

8:25 But if we hope for what we do not see, we eagerly wait for it with endurance. ¹² 

Roma 8:37

8:37 No, in all these things we have complete victory ¹³  through him ¹⁴  who loved us!

Roma 9:3

9:3 For I could wish ¹⁵  that I myself were accursed – cut off from Christ – for the sake of my people, ¹⁶  my fellow countrymen, ¹⁷ 

Roma 11:5

11:5 So in the same way at the present time there is a remnant chosen by grace.

Roma 12:4

12:4 For just as in one body we have many members, and not all the members serve the same function,

Roma 13:5-6

13:5 Therefore it is necessary to be in subjection, not only because of the wrath of the authorities ¹⁸  but also because of your conscience. ¹⁹  13:6 For this reason you also pay taxes, for the authorities ²⁰  are God’s servants devoted to governing. ²¹ 

Roma 14:18-19

14:18 For the one who serves Christ in this way is pleasing to God and approved by people. ²² 

14:19 So then, let us pursue what makes for peace and for building up one another.

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

[1:10]  ² tn Grk “succeed in coming to you in the will of God.”

[2:2]  ³ tn Or “based on truth.”

[3:12]  ⁴ sn Verses 10-12 are a quotation from Ps 14:1-3.

[3:22]  ⁵ tn Or “faith in Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in v. 26; Gal 2:16, 20; 3:22; Eph 3:12; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.

[3:22]  sn ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.

[4:2]  ⁶ tn Or “was justified.”

[4:25]  ⁷ tn Grk “who,” referring to Jesus. 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.

[4:25]  ⁸ tn Or “handed over.”

[4:25]  sn The verb translated given over (παραδίδωμι, paradidwmi) is also used in Rom 1:24, 26, 28 to describe God giving people over to sin. But it is also used frequently in the gospels to describe Jesus being handed over (or delivered up, betrayed) by sinful men for crucifixion (cf., e.g., Matt 26:21; 27:4; Mark 8:31; 9:31; 10:33; 15:15; Luke 20:20; 22:24; 24:7). It is probable that Paul has both ideas in mind: Jesus was handed over by sinners, but even this betrayal was directed by the Father for our sake (because of our transgressions).

[4:25]  ⁹ tn Grk “because of.” However, in light of the unsatisfactory sense that a causal nuance would here suggest, it has been argued that the second διά (dia) is prospective rather than retrospective (D. Moo, Romans [NICNT], 288-89). The difficulty of this interpretation is the structural balance that both διά phrases provide (“given over because of our transgressions…raised because of our justification”). However the poetic structure of this verse strengthens the likelihood that the clauses each have a different force.

[4:25]  ¹⁰ sn Many scholars regard Rom 4:25 to be poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage.

[8:18]  ¹¹ tn Grk “are not worthy [to be compared].”

[8:25]  ¹² tn Or “perseverance.”

[8:37]  ¹³ tn BDAG 1034 s.v. ὑπερνικάω states, “as a heightened form of νικᾶν prevail completely ὑπερνικῶμεν we are winning a most glorious victory Ro 8:37.”

[8:37]  ¹⁴ tn Here the referent could be either God or Christ, but in v. 39 it is God’s love that is mentioned.

[9:3]  ¹⁵ tn Or “For I would pray.” The implied condition is “if this could save my fellow Jews.”

[9:3]  ¹⁶ tn Grk “brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.

[9:3]  ¹⁷ tn Grk “my kinsmen according to the flesh.”

[13:5]  ¹⁸ tn Grk “its wrath”; the referent (the governing authorities) has been specified in the translation for clarity.

[13:5]  ¹⁹ tn Grk “because of (the) conscience,” but the English possessive “your” helps to show whose conscience the context implies.

[13:6]  ²⁰ tn Grk “they”; the referent (the governing authorities) has been specified in the translation for clarity.

[13:6]  ²¹ tn Grk “devoted to this very thing.”

[14:18]  ²² tn Grk “by men”; but ἄνθρωπος (anqrwpo") is generic here (“people”) since the contrast in context is between God and humanity.