Roma 1:23

1:23 and exchanged the glory of the immortal God for an image resembling mortal human beings ¹  or birds or four-footed animals ²  or reptiles.

Roma 1:28

1:28 And just as they did not see fit to acknowledge God, ³  God gave them over to a depraved mind, to do what should not be done. ⁴ 

Roma 3:5

3:5 But if our unrighteousness demonstrates ⁵  the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is he? ⁶  (I am speaking in human terms.) ⁷ 

Roma 3:20

3:20 For no one is declared righteous before him ⁸  by the works of the law, ⁹  for through the law comes ¹⁰  the knowledge of sin.

Roma 3:29

3:29 Or is God the God of the Jews only? Is he not the God of the Gentiles too? Yes, of the Gentiles too!

Roma 4:10

4:10 How then was it credited to him? Was he circumcised at the time, or not? No, he was not circumcised but uncircumcised!

Roma 5:2

5:2 through whom we have also obtained access by faith into this grace in which we stand, and we rejoice ¹¹  in the hope of God’s glory.

Roma 5:8

5:8 But God demonstrates his own love for us, in that while we were still sinners, Christ died for us.

Roma 5:11-12

5:11 Not ¹²  only this, but we also rejoice ¹³  in God through our Lord Jesus Christ, through whom we have now received this reconciliation.

The Amplification of Justification

5:12 So then, just as sin entered the world through one man and death through sin, and so death spread to all people ¹⁴  because ¹⁵  all sinned –

Roma 9:7

9:7 nor are all the children Abraham’s true descendants; rather “through Isaac will your descendants be counted.” ¹⁶ 

Roma 9:18

9:18 So then, ¹⁷  God ¹⁸  has mercy on whom he chooses to have mercy, and he hardens whom he chooses to harden. ¹⁹ 

Roma 10:3

10:3 For ignoring the righteousness that comes from God, and seeking instead to establish their own righteousness, they did not submit to God’s righteousness.

Roma 11:7-8

11:7 What then? Israel failed to obtain what it was diligently seeking, but the elect obtained it. The ²⁰  rest were hardened, 11:8 as it is written,

“God gave them a spirit of stupor,

eyes that would not see and ears that would not hear,

to this very day.” ²¹ 

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 12:20

12:20 Rather, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head. ²² 

Roma 13:11

Motivation to Godly Conduct

13:11 And do this ²³  because we know ²⁴  the time, that it is already the hour for us to awake from sleep, for our salvation is now nearer than when we became believers.

Roma 14:13

Exhortation for the Strong not to Destroy the Weak

14:13 Therefore we must not pass judgment on one another, but rather determine never to place an obstacle or a trap before a brother or sister. ²⁵ 

Roma 15:1

Exhortation for the Strong to Help the Weak

15:1 But we who are strong ought to bear with the failings of the weak, and not just please ourselves. ²⁶ 

Roma 15:12

15:12 And again Isaiah says, “The root of Jesse will come, and the one who rises to rule over the Gentiles, in him will the Gentiles hope.” ²⁷ 

[1:23]  ¹ tn Grk “exchanged the glory of the incorruptible God in likeness of an image of corruptible man.” Here there is a wordplay on the Greek terms ἄφθαρτος (afqarto", “immortal, imperishable, incorruptible”) and φθαρτός (fqarto", “mortal, corruptible, subject to decay”).

[1:23]  ² sn Possibly an allusion to Ps 106:19-20.

[1:28]  ³ tn Grk “and just as they did not approve to have God in knowledge.”

[1:28]  ⁴ tn Grk “the things that are improper.”

[3:5]  ⁵ tn Or “shows clearly.”

[3:5]  ⁶ tn Grk “That God is not unjust to inflict wrath, is he?”

[3:5]  ⁷ sn The same expression occurs in Gal 3:15, and similar phrases in Rom 6:19 and 1 Cor 9:8.

[3:20]  ⁸ sn An allusion to Ps 143:2.

[3:20]  ⁹ tn Grk “because by the works of the law no flesh is justified before him.” Some recent scholars have understood the phrase ἒργα νόμου (erga nomou, “works of the law”) to refer not to obedience to the Mosaic law generally, but specifically to portions of the law that pertain to things like circumcision and dietary laws which set the Jewish people apart from the other nations (e.g., J. D. G. Dunn, Romans [WBC], 1:155). Other interpreters, like C. E. B. Cranfield (“‘The Works of the Law’ in the Epistle to the Romans,” JSNT 43 [1991]: 89-101) reject this narrow interpretation for a number of reasons, among which the most important are: (1) The second half of v. 20, “for through the law comes the knowledge of sin,” is hard to explain if the phrase “works of the law” is understood in a restricted sense; (2) the plural phrase “works of the law” would have to be understood in a different sense from the singular phrase “the work of the law” in 2:15; (3) similar phrases involving the law in Romans (2:13, 14; 2:25, 26, 27; 7:25; 8:4; and 13:8) which are naturally related to the phrase “works of the law” cannot be taken to refer to circumcision (in fact, in 2:25 circumcision is explicitly contrasted with keeping the law). Those interpreters who reject the “narrow” interpretation of “works of the law” understand the phrase to refer to obedience to the Mosaic law in general.

[3:20]  ¹⁰ tn Grk “is.”

[5:2]  ¹¹ tn Or “exult, boast.”

[5:11]  ¹² tn Here δέ (de) has not been translated because of differences between Greek and English style.

[5:11]  ¹³ tn Or “exult, boast.”

[5:12]  ¹⁴ tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.

[5:12]  ¹⁵ tn The translation of the phrase ἐφ᾿ ᾧ (ef Jw) has been heavily debated. For a discussion of all the possibilities, see C. E. B. Cranfield, “On Some of the Problems in the Interpretation of Romans 5.12,” SJT 22 (1969): 324-41. Only a few of the major options can be mentioned here: (1) the phrase can be taken as a relative clause in which the pronoun refers to Adam, “death spread to all people in whom [Adam] all sinned.” (2) The phrase can be taken with consecutive (resultative) force, meaning “death spread to all people with the result that all sinned.” (3) Others take the phrase as causal in force: “death spread to all people because all sinned.”

[9:7]  ¹⁶ tn Grk “be called.” The emphasis here is upon God’s divine sovereignty in choosing Isaac as the child through whom Abraham’s lineage would be counted as opposed to Ishmael.

[9:7]  sn A quotation from Gen 21:12.

[9:18]  ¹⁷ sn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

[9:18]  ¹⁸ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[9:18]  ¹⁹ tn Grk “So then, he has mercy on whom he desires, and he hardens whom he desires.”

[11:7]  ²⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:8]  ²¹ sn A quotation from Deut 29:4; Isa 29:10.

[12:20]  ²² sn A quotation from Prov 25:21-22.

[13:11]  ²³ tn Grk “and this,” probably referring to the command to love (13:8-10); hence, “do” is implied from the previous verses.

[13:11]  ²⁴ tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.

[14:13]  ²⁵ tn Grk “brother.”

[15:1]  ²⁶ tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”

[15:12]  ²⁷ sn A quotation from Isa 11:10.