Roma 1:26
Konteks1:26 For this reason God gave them over to dishonorable passions. For their women exchanged the natural sexual relations for unnatural ones, 1
Roma 3:5
Konteks3:5 But if our unrighteousness demonstrates 2 the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is he? 3 (I am speaking in human terms.) 4
Roma 3:21
Konteks3:21 But now 5 apart from the law the righteousness of God (which is attested by the law and the prophets) 6 has been disclosed –
Roma 4:4
Konteks4:4 Now to the one who works, his pay is not credited due to grace but due to obligation. 7
Roma 4:18
Konteks4:18 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 8:15
Konteks8:15 For you did not receive the spirit of slavery leading again to fear, 13 but you received the Spirit of adoption, 14 by whom 15 we cry, “Abba, Father.”
Roma 8:35
Konteks8:35 Who will separate us from the love of Christ? Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword? 16
Roma 9:7
Konteks9:7 nor are all the children Abraham’s true descendants; rather “through Isaac will your descendants be counted.” 17
Roma 9:20
Konteks9:20 But who indeed are you – a mere human being 18 – to talk back to God? 19 Does what is molded say to the molder, “Why have you made me like this?” 20
Roma 10:12
Konteks10:12 For there is no distinction between the Jew and the Greek, for the same Lord is Lord of all, who richly blesses all who call on him.
Roma 10:21
Konteks10:21 But about Israel he says, “All day long I held out my hands to this disobedient and stubborn people!” 21
[1:26] 1 tn Grk “for their females exchanged the natural function for that which is contrary to nature.” The term χρῆσις (crhsi") has the force of “sexual relations” here (L&N 23.65).
[3:5] 2 tn Or “shows clearly.”
[3:5] 3 tn Grk “That God is not unjust to inflict wrath, is he?”
[3:5] 4 sn The same expression occurs in Gal 3:15, and similar phrases in Rom 6:19 and 1 Cor 9:8.
[3:21] 5 tn Νυνὶ δέ (Nuni de, “But now”) could be understood as either (1) logical or (2) temporal in force, but most recent interpreters take it as temporal, referring to a new phase in salvation history.
[3:21] 6 tn Grk “being witnessed by the law and the prophets,” a remark which is virtually parenthetical to Paul’s argument.
[4:4] 7 tn Grk “not according to grace but according to obligation.”
[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.
[8:15] 13 tn Grk “slavery again to fear.”
[8:15] 14 tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).”
[8:35] 16 tn Here “sword” is a metonymy that includes both threats of violence and acts of violence, even including death (although death is not necessarily the only thing in view here).
[9:7] 17 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.
[9:20] 19 tn Grk “On the contrary, O man, who are you to talk back to God?”
[9:20] 20 sn A quotation from Isa 29:16; 45:9.