Roma 1:21

1:21 For although they knew God, they did not glorify him as God or give him thanks, but they became futile in their thoughts and their senseless hearts ¹  were darkened.

Roma 1:24

1:24 Therefore God gave them over ²  in the desires of their hearts to impurity, to dishonor ³  their bodies among themselves. ⁴ 

Roma 2:5

2:5 But because of your stubbornness ⁵  and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed! ⁶ 

Roma 2:29

2:29 but someone is a Jew who is one inwardly, and circumcision is of the heart ⁷  by the Spirit ⁸  and not by the written code. ⁹  This person’s ¹⁰  praise is not from people but from God.

Roma 5:5

5:5 And hope does not disappoint, because the love of God ¹¹  has been poured out ¹²  in our hearts through the Holy Spirit who was given to us.

Roma 6:17

6:17 But thanks be to God that though you were slaves to sin, you obeyed ¹³  from the heart that pattern ¹⁴  of teaching you were entrusted to,

Roma 8:27

8:27 And he ¹⁵  who searches our hearts knows the mind of the Spirit, because the Spirit ¹⁶  intercedes on behalf of the saints according to God’s will.

Roma 10:6

10:6 But the righteousness that is by faith says: “Do not say in your heart, ¹⁷  ‘Who will ascend into heaven?’” ¹⁸  (that is, to bring Christ down)

[1:21]  ¹ tn Grk “heart.”

[1:24]  ² sn Possibly an allusion to Ps 81:12.

[1:24]  ³ tn The genitive articular infinitive τοῦ ἀτιμάζεσθαι (tou atimazesqai, “to dishonor”) has been taken as (1) an infinitive of purpose; (2) an infinitive of result; or (3) an epexegetical (i.e., explanatory) infinitive, expanding the previous clause.

[1:24]  ⁴ tn Grk “among them.”

[2:5]  ⁵ tn Grk “hardness.” Concerning this imagery, see Jer 4:4; Ezek 3:7; 1 En. 16:3.

[2:5]  ⁶ tn Grk “in the day of wrath and revelation of the righteous judgment of God.”

[2:29]  ⁷ sn On circumcision is of the heart see Lev 26:41; Deut 10:16; Jer 4:4; Ezek 44:9.

[2:29]  ⁸ 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]  ⁹ tn Grk “letter.”

[2:29]  ¹⁰ 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 The relative pronoun has been replaced by the phrase “this person’s” and, because of the length and complexity of the Greek sentence, a new sentence was started in the translation.

[5:5]  ¹¹ 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]  ¹² sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.

[6:17]  ¹³ tn Grk “you were slaves of sin but you obeyed.”

[6:17]  ¹⁴ tn Or “type, form.”

[8:27]  ¹⁵ sn He refers to God here; Paul has not specifically identified him for the sake of rhetorical power (for by leaving the subject slightly ambiguous, he draws his audience into seeing God’s hand in places where he is not explicitly mentioned).

[8:27]  ¹⁶ tn Grk “he,” or “it”; the referent (the Spirit) has been specified in the translation for clarity.

[10:6]  ¹⁷ sn A quotation from Deut 9:4.

[10:6]  ¹⁸ sn A quotation from Deut 30:12.