Roma 1:24

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

Roma 2:5

2:5 But because of your stubbornness ⁴  and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed! ⁵ 

Roma 3:27

3:27 Where, then, is boasting? ⁶  It is excluded! By what principle? ⁷  Of works? No, but by the principle of faith!

Roma 4:18

4:18 Against hope Abraham ⁸  believed ⁹  in hope with the result that he became the father of many nations ¹⁰  according to the pronouncement, ¹¹  “so will your descendants be.” ¹² 

Roma 5:19

5:19 For just as through the disobedience of the one man ¹³  many ¹⁴  were made sinners, so also through the obedience of one man ¹⁵  many ¹⁶  will be made righteous.

Roma 9:22-23

9:22 But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects ¹⁷  of wrath ¹⁸  prepared for destruction? ¹⁹  9:23 And what if he is willing to make known the wealth of his glory on the objects ²⁰  of mercy that he has prepared beforehand for glory –

Roma 10:9

10:9 because if you confess with your mouth that Jesus is Lord ²¹  and believe in your heart that God raised him from the dead, you will be saved.

Roma 11:20

11:20 Granted! ²²  They were broken off because of their unbelief, but you stand by faith. Do not be arrogant, but fear!

Roma 11:28

11:28 In regard to the gospel they are enemies for your sake, but in regard to election they are dearly loved for the sake of the fathers.

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. ²³ 

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

[1:24]  ² 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]  ³ tn Grk “among them.”

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

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

[3:27]  ⁶ tn Although a number of interpreters understand the “boasting” here to refer to Jewish boasting, others (e.g. C. E. B. Cranfield, “‘The Works of the Law’ in the Epistle to the Romans,” JSNT 43 [1991]: 96) take the phrase to refer to all human boasting before God.

[3:27]  ⁷ tn Grk “By what sort of law?”

[4:18]  ⁸ tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

[4:18]  ⁹ tn Grk “who against hope believed,” referring to Abraham. 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.

[4:18]  ¹⁰ sn A quotation from Gen 17:5.

[4:18]  ¹¹ tn Grk “according to that which had been spoken.”

[4:18]  ¹² sn A quotation from Gen 15:5.

[5:19]  ¹³ sn Here the one man refers to Adam (cf. 5:14).

[5:19]  ¹⁴ tn Grk “the many.”

[5:19]  ¹⁵ sn One man refers here to Jesus Christ.

[5:19]  ¹⁶ tn Grk “the many.”

[9:22]  ¹⁷ tn Grk “vessels.” This is the same Greek word used in v. 21.

[9:22]  ¹⁸ tn Or “vessels destined for wrath.” The genitive ὀργῆς (orghs) could be taken as a genitive of destination.

[9:22]  ¹⁹ 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.

[9:23]  ²⁰ tn Grk “vessels.” This is the same Greek word used in v. 21.

[10:9]  ²¹ tn Or “the Lord.” The Greek construction, along with the quotation from Joel 2:32 in v. 13 (in which the same “Lord” seems to be in view) suggests that κύριον (kurion) is to be taken as “the Lord,” that is, Yahweh. Cf. D. B. Wallace, “The Semantics and Exegetical Significance of the Object-Complement Construction in the New Testament,” GTJ 6 (1985): 91-112.

[11:20]  ²² tn Grk “well!”, an adverb used to affirm a statement. It means “very well,” “you are correct.”

[12:20]  ²³ sn A quotation from Prov 25:21-22.