Roma 1:32

1:32 Although they fully know ¹  God’s righteous decree that those who practice such things deserve to die, ²  they not only do them but also approve of those who practice them. ³ 

Roma 2:8

2:8 but ⁴  wrath and anger to those who live in selfish ambition ⁵  and do not obey the truth but follow ⁶  unrighteousness.

Roma 5:5

5:5 And hope does not disappoint, because the love of God ⁷  has been poured out ⁸  in our hearts through the Holy Spirit who was given to us.

Roma 5:7-8

5:7 (For rarely will anyone die for a righteous person, though for a good person perhaps someone might possibly dare to die.) ⁹  5:8 But God demonstrates his own love for us, in that while we were still sinners, Christ died for us.

Roma 5:16

5:16 And the gift is not like the one who sinned. ¹⁰  For judgment, resulting from the one transgression, ¹¹  led to condemnation, but ¹²  the gracious gift from the many failures ¹³  led to justification.

Roma 6:6

6:6 We know that ¹⁴  our old man was crucified with him so that the body of sin would no longer dominate us, ¹⁵  so that we would no longer be enslaved to sin.

Roma 6:15

The Believer’s Enslavement to God’s Righteousness

6:15 What then? Shall we sin because we are not under law but under grace? Absolutely not!

Roma 7:18

7:18 For I know that nothing good lives in me, that is, in my flesh. For I want to do the good, but I cannot do it. ¹⁶ 

Roma 7:20

7:20 Now if I do what I do not want, it is no longer me doing it but sin that lives in me.

Roma 8:34

8:34 Who is the one who will condemn? Christ ¹⁷  is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us.

Roma 13:11-12

Motivation to Godly Conduct

13:11 And do this ¹⁸  because we know ¹⁹  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. 13:12 The night has advanced toward dawn; the day is near. So then we must lay aside the works of darkness, and put on the weapons of light.

Roma 15:3

15:3 For even Christ did not please himself, but just as it is written, “The insults of those who insult you have fallen on me.” ²⁰ 

Roma 15:19

15:19 in the power of signs and wonders, in the power of the Spirit of God. So from Jerusalem even as far as Illyricum I have fully preached the gospel of Christ.

Roma 16:26

16:26 but now is disclosed, and through the prophetic scriptures has been made known to all the nations, according to the command of the eternal God, to bring about the obedience of faith –

[1:32]  ¹ tn Grk “who, knowing…, not only do them but also approve…” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:32]  ² tn Grk “are worthy of death.”

[1:32]  ³ sn “Vice lists” like vv. 28-32 can be found elsewhere in the NT in Matt 15:19; Gal 5:19-21; 1 Tim 1:9-10; and 1 Pet 4:3. An example from the intertestamental period can be found in Wis 14:25-26.

[2:8]  ⁴ tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:8]  ⁵ tn Grk “those who [are] from selfish ambition.”

[2:8]  ⁶ tn Grk “are persuaded by, obey.”

[5:5]  ⁷ 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]  ⁸ sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.

[5:7]  ⁹ sn Verse 7 forms something of a parenthetical comment in Paul’s argument.

[5:16]  ¹⁰ tn Grk “and not as through the one who sinned [is] the gift.”

[5:16]  ¹¹ tn The word “transgression” is not in the Greek text at this point, but has been supplied for clarity.

[5:16]  ¹² tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[5:16]  ¹³ tn Or “falls, trespasses,” the same word used in vv. 15, 17, 18, 20.

[6:6]  ¹⁴ tn Grk “knowing this, that.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:6]  ¹⁵ tn Grk “may be rendered ineffective, inoperative,” or possibly “may be destroyed.” The term καταργέω (katargew) has various nuances. In Rom 7:2 the wife whose husband has died is freed from the law (i.e., the law of marriage no longer has any power over her, in spite of what she may feel). A similar point seems to be made here (note v. 7).

[7:18]  ¹⁶ tn Grk “For to wish is present in/with me, but not to do it.”

[8:34]  ¹⁷ tc ‡ A number of significant and early witnesses, along with several others (Ì^46vid א A C F G L Ψ 6 33 81 104 365 1505 al lat bo), read ᾿Ιησοῦς (Ihsous, “Jesus”) after Χριστός (Cristos, “Christ”) in v. 34. But the shorter reading is not unrepresented (B D 0289 1739 1881 Ï sa). Once ᾿Ιησοῦς got into the text, what scribe would omit it? Although the external evidence is on the side of the longer reading, internally such an expansion seems suspect. The shorter reading is thus preferred. NA²⁷ has the word in brackets, indicating doubt as to its authenticity.

[8:34]  tn Grk “who also.”

[13:11]  ¹⁸ tn Grk “and this,” probably referring to the command to love (13:8-10); hence, “do” is implied from the previous verses.

[13:11]  ¹⁹ tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.

[15:3]  ²⁰ sn A quotation from Ps 69:9.