Roma 1:17

1:17 For the righteousness ¹  of God is revealed in the gospel ²  from faith to faith, ³  just as it is written, “The righteous by faith will live.” ⁴ 

Roma 1:20

1:20 For since the creation of the world his invisible attributes – his eternal power and divine nature – have been clearly seen, because they are understood through what has been made. So people ⁵  are without excuse.

Roma 2:29

2:29 but someone is a Jew who is one inwardly, and circumcision is of the heart ⁶  by the Spirit ⁷  and not by the written code. ⁸  This person’s ⁹  praise is not from people but from God.

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 5:14

5:14 Yet death reigned from Adam until Moses even over those who did not sin in the same way that Adam (who is a type ¹⁰  of the coming one) transgressed. ¹¹ 

Roma 6:4

6:4 Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may live a new life. ¹² 

Roma 6:16

6:16 Do you not know that if you present yourselves ¹³  as obedient slaves, ¹⁴  you are slaves of the one you obey, either of sin resulting in death, or obedience resulting in righteousness? ¹⁵ 

Roma 8:23

8:23 Not only this, but we ourselves also, who have the firstfruits of the Spirit, ¹⁶  groan inwardly as we eagerly await our adoption, ¹⁷  the redemption of our bodies. ¹⁸ 

Roma 8:26

8:26 In the same way, the Spirit helps us in our weakness, for we do not know how we should pray, ¹⁹  but the Spirit himself intercedes for us with inexpressible groanings.

Roma 9:17

9:17 For the scripture says to Pharaoh: ²⁰  “For this very purpose I have raised you up, that I may demonstrate my power in you, and that my name may be proclaimed in all the earth.” ²¹ 

Roma 10:19

10:19 But again I ask, didn’t Israel understand? ²²  First Moses says, “I will make you jealous by those who are not a nation; with a senseless nation I will provoke you to anger.” ²³ 

Roma 11:25

11:25 For I do not want you to be ignorant of this mystery, brothers and sisters, ²⁴  so that you may not be conceited: A partial hardening has happened to Israel ²⁵  until the full number ²⁶  of the Gentiles has come in.

Roma 12:1

Consecration of the Believer’s Life

12:1 Therefore I exhort you, brothers and sisters, ²⁷  by the mercies of God, to present your bodies as a sacrifice – alive, holy, and pleasing to God ²⁸  – which is your reasonable service.

Roma 13:7

13:7 Pay everyone what is owed: taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due.

Roma 15:13

15:13 Now may the God of hope fill you with all joy and peace as you believe in him, ²⁹  so that you may abound in hope by the power of the Holy Spirit.

Roma 15:27

15:27 For they were pleased to do this, and indeed they are indebted to the Jerusalem saints. ³⁰  For if the Gentiles have shared in their spiritual things, they are obligated also to minister to them in material things.

[1:17]  ¹ tn The nature of the “righteousness” described here and the force of the genitive θεοῦ (“of God”) which follows have been much debated. (1) Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:98) understand “righteousness” to refer to the righteous status given to believers as a result of God’s justifying activity, and see the genitive “of God” as a genitive of source (= “from God”). (2) Others see the “righteousness” as God’s act or declaration that makes righteous (i.e., justifies) those who turn to him in faith, taking the genitive “of God” as a subjective genitive (see E. Käsemann, Romans, 25-30). (3) Still others see the “righteousness of God” mentioned here as the attribute of God himself, understanding the genitive “of God” as a possessive genitive (“God’s righteousness”).

[1:17]  ² tn Grk “in it”; the referent (the gospel) has been specified in the translation for clarity.

[1:17]  ³ tn Or “by faith for faith,” or “by faith to faith.” There are many interpretations of the phrase ἐκ πίστεως εἰς πίστιν (ek pistew" ei" pistin). It may have the idea that this righteousness is obtained by faith (ἐκ πίστεως) because it was designed for faith (εἰς πίστιν). For a summary see J. Murray, Romans (NICNT), 1:363-74.

[1:17]  ⁴ sn A quotation from Hab 2:4.

[1:20]  ⁵ tn Grk “they”; the referent (people) has been specified in the translation for clarity.

[2:29]  ⁶ sn On circumcision is of the heart see Lev 26:41; Deut 10:16; Jer 4:4; Ezek 44:9.

[2:29]  ⁷ tn Some have taken the phrase ἐν πνεύματι (en pneumati, “by/in [the] S/spirit”) not as a reference to the Holy Spirit, but referring to circumcision as “spiritual and not literal” (RSV).

[2:29]  ⁸ tn Grk “letter.”

[2:29]  ⁹ tn Grk “whose.” The relative pronoun has been replaced by the phrase “this person’s” and, because of the length and complexity of the Greek sentence, a new sentence was started in the translation.

[5:14]  ¹⁰ tn Or “pattern.”

[5:14]  ¹¹ tn Or “disobeyed”; Grk “in the likeness of Adam’s transgression.”

[6:4]  ¹² tn Grk “may walk in newness of life,” in which ζωῆς (zwhs) functions as an attributed genitive (see ExSyn 89-90, where this verse is given as a prime example).

[6:16]  ¹³ tn Grk “to whom you present yourselves.”

[6:16]  ¹⁴ tn Grk “as slaves for obedience.” See the note on the word “slave” in 1:1.

[6:16]  ¹⁵ tn Grk “either of sin unto death, or obedience unto righteousness.”

[8:23]  ¹⁶ tn Or “who have the Spirit as firstfruits.” The genitive πνεύματος (pneumatos) can be understood here as possessive (“the firstfruits belonging to the Spirit”) although it is much more likely that this is a genitive of apposition (“the firstfruits, namely, the Spirit”); cf. TEV, NLT.

[8:23]  ¹⁷ tn See the note on “adoption” in v. 15.

[8:23]  ¹⁸ tn Grk “body.”

[8:26]  ¹⁹ tn Or “for we do not know what we ought to pray for.”

[9:17]  ²⁰ sn Paul uses a typical rabbinic formula here in which the OT scriptures are figuratively portrayed as speaking to Pharaoh. What he means is that the scripture he cites refers (or can be applied) to Pharaoh.

[9:17]  ²¹ sn A quotation from Exod 9:16.

[10:19]  ²² tn Grk “Israel did not ‘not know,’ did he?” The double negative in Greek has been translated as a positive affirmation for clarity (see v. 18 above for a similar situation).

[10:19]  ²³ sn A quotation from Deut 32:21.

[11:25]  ²⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[11:25]  ²⁵ tn Or “Israel has experienced a hardening in part until the full number of the Gentiles has come in.”

[11:25]  ²⁶ tn Grk “fullness.”

[12:1]  ²⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[12:1]  ²⁸ tn The participle and two adjectives “alive, holy, and pleasing to God” are taken as predicates in relation to “sacrifice,” making the exhortation more emphatic. See ExSyn 618-19.

[12:1]  sn Taken as predicate adjectives, the terms alive, holy, and pleasing are showing how unusual is the sacrifice that believers can now offer, for OT sacrifices were dead. As has often been quipped about this text, “The problem with living sacrifices is that they keep crawling off the altar.”

[15:13]  ²⁹ tn Grk “in the believing” or “as [you] believe,” with the object “him” supplied from the context. The referent could be God (15:13a) or Christ (15:12).

[15:27]  ³⁰ tn Grk “to them”; the referent (the Jerusalem saints) has been specified in the translation for clarity.